0U^1 35 mi ' JOHN M. -^A OLIN ^' ' LIBRARY CORNELL UNIVERSITY LIBRARY 924 074 296 686 The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924074296686 Bible Notes FOB DAILY READERS. COMMENT ON HOLT SCRIPTURE. BY EZRA M. HUNT, A.M., M.D., AUTnOR OF "QRAOB CULTCKE," Em ■VOL. II. NEW YOllK: CHARLES SCRIBNER & CO., 654 BKOAD-WAY. 1870. Entered acoordiug to Act of Congress, in the year 1870, by EZRA M. HUNT, In the Office of the Librarian of Congress at Washington. ■Westcott & Thomson, Stekeotypers, PlIILADELPIIIA. NAMES AND ORDER OF BOOKS. BOOKS OF TIIE OLD TESTAMENT AS CONTAINED IN VOL. 11. — FROM ISAIAH TO MALACIIL PAOB CHAPTRn Isaiah 10 66 Jeremiah 66 52 Lamentations 113 5 Ezekiel 120 48 Daniel 174 12 llosca 204 14 Joel 217 3 Amos 221 9 Obadiah 230 1 PAOB CnAPTK Jonah 223 4 Micah 238 7 Nahum 246 3 Habakkuk 250 3 Zophaniali 254 3 Ilaggai 258 2 Zechariah 261 14 Malachi.... 275 4 BOOKS OF THE NEW TESTAMENT, AS CONTAINED IN VOL. II. — -FKOM ST. MATTHEW TO REVELATION. PAOB OHAPTBRS FAOR CHAPTERS Matthew 304 .... 28 First Timothy ... 632 .... .... 6 Mark 349 .... 16 Second Timotliy ... 646 .... .... 4 Luke 365 .... 24 Titus ... 655 .... .... 3 John 394 .... .... 21 Philemon ... 660 .... .... 1 The Acts 423 .... .... 28 Hebrews .... 663 .... .... 13 The Epistle to the Romans. 472 .... 16 The Epistle of James.... ... 697 .... .... 5 First Corinthians 516 .... 16 First Peter ... 708 .... .... 5 Second Corinthians 552 .... 13 Second Peter ... 717 .... .... 3 Galatians 571 .... 6 First John ... 723 .... .... 5 Enhesians 586 .... 598 .... .... 6 .... 4 Second John Third Jolin ... 736 .... ... 739 .... .... 1 I'hilippians .... 1 Colossians 007 .... .... 4 Jude ... 742 .... .... 1 First Thessalonians 618 .... 5 Ilevelation ... 747 .... .... 22 Second Thessalonians 625 .... .... 3 Bible Notes. INTRODUCTION TO THE PROPHETICAL BOOKS. In the course of Scripture exposition we now come to consider that portion of God's word known as the Prophets. No part of the Bible is more thoroughly and intimately blended with what has gone before. In their period of utterance, and in many of the events to which these prophecies refer, they date with the historical narrative of Kings and Chronicles, while they unfold the methods of God's dealing with his people and with their enemies ; and by prediction look forward not only to the judg- ments which cauio upon each, but to that gracious deliverance and reconciliation only to bo secured through the Messiah promised to come. In order, therefore, to read understandingly the Prophets, it is necessary constantly to recall the periods of utterance, and to connect them with a reference to the condition of Jehovah's nation and Church at the time of those utterances. Some of them are pronounced to both Israel and Judah, and some to each ; some before the captivity, some during it, and some afterward ; some with special reference to God's dealings with his own straying people, and others with their wicked enemies, whom he used to punish them ; and so the occasion and the need of the threatenings and the preciousness of the promises can only be realized by a recurrence to the historical epoch. It is well to remember, in the first place, that the period of prophecy did not commence with the prophecies as recorded from Isaiah to Malachi. In the early development of the history of the Church and nation of Jehovah, ns contained in the Pentateuch or five books of Moses, wo have the people of Jehovah presented as having prophetic, kingly and priestly dispensations ; then Jehovah himself was the King, Aaron the priest, and Moses the prophet. While these threefold relations were not lost sight of, the prominence given to each was quite different in diflTerent periods of the Church. Up to the time of the entrance into the promised land, Jehovah was so directly the King and Head of his chosen, and by his presence as the Angel of the Covenant, and by the Law and Testimony from Sinai, and by his presence in the tabernacle and its worship, so prominently set forth the will of God for our salvation, that prophecy had no need to assume the definite official form that it did in later days. After the arrangement of all the service and worship of the tabernacle, it was to the priestly function of the nation of Jehovah that its spiritual interests were directly committed. The priest, the sacrifice, the ofiering, the mercy-seat, the holy of holies, the Shekinah, the tabernacle in all its service and appointments, were intended to be the modes by which Jehovah would communicate with his people, and so after the entrance into Canaan, from the days of Joshua to those of Eli the high priest, this medium was mostly relied upon to acquaint the nation with its spiritual duties and privileges. " There was no open vision." 1 Sam. iii. 1 ; Jer. xv. 1 ; Acts iii. 24 ; xiii. 20. But when the priesthood had become corrupted, and the kingly relations of Jehovah to his people disturbed, the divine energy, intent upon the salvation of his people, raised up a line of prophets who should occupy relations to the Church and nation of Jehovah of more or less prominence for a long period to come. (Here read the Introduction to First Samuel and 1 Kings xv. and xvii.) Under Samuel, prophecy assumed a more promi- nent position than did the kingly or priestly ofiSces of the Church ; but in due time these are raised to their highest grandeur in the days of David and Solomon. But prophecy still remained ; and in these periods, in the covenant made to both, in the prophetic psalms and in the mention of Nathan, Gad INTRODUCTION. and otliers, we have the evidence that with Samuel, " an age of prophecy had commenced, which was to continue without any material chasm to the days of Malachi." Up to the close of the prophetic functions of Elisha (about 840 B. C), the history of the various prophets, and their sayings, are given in direct connection with the historical narrative. Abijah, She- maiah, Iddo, Azariah, Hanani, Micaiah, Eliezer, Elijah and Elisha are among the prophets named in the period covered by Church history as contained in First Kings (see note on 1 Kings xv.) and Second Chronicles. The doings and sayings of two of these — Elijah and Elisha — form no small part of the Scripture record of their period. See from 1 Kings xvii., and onward. But from the period of the reign of Amaziah in Judah, and those of Joash and his son Jeroboam in Israel (2 Kings xiv., 2 Chron. xxv.), the chief records of prophecy are those contained in the so- called prophetic books from Isaiah to Malachi. While reference to them and their prophecies is not unfrequent in the historical narrative, to the eye of inspiration it seemed better that the prophecies themselves should thus bo collected into scpiirato books. In the study, therefore, of all the prophetic books we are to recall all the history of the Jewish nation and Church, Jehovah's dealings with them, and their dealings with Jehovah, up to this period of about 840 B. C. It is a record of long-suffering, patience and forbearance, such as humanity can- not comprehend ; and such as love and mercy not a whit less than infinite alone could render pos- sible. Besides this general applicability of all this previous history to all the prophecies, in consider- ing each we are to add and recall the subsequent history of this nation and Church down to the period when each prophet lived, and especially to comprehend the condition of the people and the emergen- cies of Church and state under which each particular prophecy was uttered. Besides this, we are to notice all along how these prophecies relate not only to Jehovah's people, but to their enemies. While they show how Jehovah punishes his people for their sins, and uses their heathen enemies for their chastisement, Jehovah's dealings with the idol-serving nations are kept ever before us, and his judgments are declared and manifested in reference to them, that it may be made known that Jehovah is on the side of his chosen. His Church is punished for its unfaitlifulness to the covenant Jehovah, the only true God, but in order to preserve it; the heathen nations are punished as those having no true God, and for their destruction. In order that the state of the conflict between the Church and the world, between holiness and sin, which commenced after the Fall, may be under- stood, it is necessary to give the contemporary history and the ultimate fate not only of Israel, but of its enemies ; and hence the history and prophecy of the Old Testament record both. Besides, another design of these records is also by miracle, and by prophecy fulfilled long after utterance, to give ground for the faith of God's people ; and his dealings with their enemies are not less demonstrative and illustrative than are those with his own people. Hence we find some of the prophecies referring almost exclusively to heathen enemies. Before commencing the reading of each prophecy, it is best to turn to the historical narrative of the period as referred to by the references, and either read it or notice the headings, so as to compre- hend the run of the history, and thus be able to recognize its full significance ; while we need ever to pray that the Spirit of God will enable us to feel as well as see the truth. While thus studying the circumstances of the primary application of the prophecies, since sin, repentance, faith and works have the same relation to mankind in all ages, they are in principle applicable to the Church ever since, and therefore addressed to us. Commentators are nearly agreed as to the order in which these prophets prophesied, and as to the period and places of their prophecies ; and the following schedule may aid the reader in his study of them all : Jonah, about 850 B. C, and about one hundred and fifty years after the time of Solomon, and next to the prophet Elisha. Joash or Jehoahaz reigned in Israel. 2 Kings xiii., xiv. Amaziah reigned in Judah. 2 Kings xiv. ; 2 Ciiron. xxxv. His prophecy had chief reference to Nineveh, the capital of Assyria, as the ciiief kingdom of tho idol-serving world, and prominent among the enemies of Jeho- vali's nation and Church. It also refers to Israel. 2 Kings xiv. 25. Joel, about 800 B. C. lie probably lived in the reign of Jeroboam II. (2 Kings xiv. 16) in Israel andof Uzziah in Judah (2 Chron. xxvi.), called in Second Kings, Azariah. 2 Kings xiv. 21 to iv. 7. He lived in Judah, and prophesied to it, and also as to the surrounding idolaters, as Tyre, Edom and Egypt. Amos, about 800 B. C. He was probably contemporary with Joel and Hosea, but while Joel proph- 6 INTRODUCTION. practically Jehovah's relations to his people, and the causes •which interrupted the success of the Jewish nation and embarrassed the Church ; while this very fact seemed to magnify the grace of God and to exhibit the divine persistence of his covenant design, perfected by his justice as well as by his mercy and love, and ending in the coming of a Messiah according to the promise. The conflict be- tween fallen human nature and redeeming grace was all the while going on. The contest between the Church and the world was being waged with all but one of the kingdoms of the world and the vast majority of mankind on the side of idolatry and sin ; and even the nation which God had chosen for himself belonged to the fallen race, and hence the contest was not only from without, but also from within. The odds against the possibility of salvation were thus so enormous as to have been positively hopeless, but for one thing ; and because of that they were positively glorious. Jehovah had promised by covenant to raise up One in whom all nations should be blessed; and he was on the side of his faitliful ones, and not one of his promises could fail. In faith one man and Jehovah arc a majority, and this the Church always had. Those prophecies are a continuous narrative of Jchovnli as rallying to the help of his people, for by warnings and promises, by pleadings and revelation, by wars foretold to tlicm and to their enemies, and by wooings of divine love, he endeavored to keep them faithful to their covenant relations. Isaiah has been called, by way of distinction, the evangelical prophet, but there is so much of the spirit of the gospel in all of the prophets that they are all an exhibition of the means used by Jehovah to carry forward his method of grace. See Ezra xviii. Repentance toward God and faith in the Lord Jesus Christ are made manifest as the only saving grace; while the people arc not left in doubt as to the cause of their misfortune, or as to those punishments which would result from their unfaith- fulness. At the same time they are pointed to the Hope of Israel — a Saviour, who is Christ the Lord. As we thus enter upon the study of the prophecies, praying for divine illumination, we shall not fail to obtain new insight into the divine method of grace ; and although we may be puzzled by some hidden wonders, so long as we obtain this all-pervading and prevalent idea of this part of the sacred volume, and see Jehovah's dealings with an unfaithful Church and people, in order that nevertheless the plan of salvation shall not fail, we will be learning the successive lessons in that great narrative which has its climax in the lesson of the Cross, and is still illustrated in the heart-experience of the believer. Vol. II.— 2 9 THE BOOK OF THE PKOPIIET ISAIAH. INTKODUCTION. Tun book of Isaiah ia tlie first in tlio order of the Prophets as their books are arranged in our English iiible, but in order of time ho was preceded by Jonali, probably by Joel, Amos and lloaea, and was contemporary with Micah. His prophecies are among the last given to the ten revolting tribes of Israel ; while as to Judah and the idol-serving nations, and as to the future of Jehovah's Church, he spoke in language of unmistak- able portent. His ministry was chiefly designed, however, for Judah, and his utterances chiefly for her benefit and that of the Church afterward. As Ave are told in the first verse of the prophecy, his times were those of Uzziah, Ahaz and Hezekiah ; and a reference to the record of 2 Kings xv. 18-21 and of 2 Chron. xxvi. 33 shows us something of the state of the Church and nation at this period. The reigns of Ahaz and Hezekiah, and of contemporary Israelites and foreign potentates, receive especial illustration. While much is said in Isaiah as to all Israel, and as to their idol-serving neighbors and enemies, the prevalent idea is that of Judah as a people to be almost destroyed because of their sins ; and yet a remnant is to be saved, which is purified by these judgments and encouraged by precious promises While the prophecy was primarily adapted to the Church at the period of its utterance, to us it is scarcely less full of evangelical instruction ; and is a specimen of the purposes of that divine Spirit and wisdom of inspiration which has given to us as our Bible and guide-book the historic, prophetic and gospel record of the Church in its past history. The first six chapters give a view of the prophet's work under Uzziah and Jotham. From ch. vii. to X. 4 it relates to the times of Ahaz ; and then, up to ch. xxxv., we have the period to the Assyrian invasion in Hezekiah's reign. From this to ch. xxxix. we have the historical introduction to the predictions of the most important periods of his prophecy ; while from ch. xl. to Ix. the people are comforted in prospect of restoration from exile in Babylon and the greater redemption through Christ. The historical period of Isaiah (2 Kings xv. 18, 21 and 2 Chron. xxvi. 33) was that in which Israel, or the ten tribes, were, by their unfaithfulness and rebellion, hastening on the period of their captivity by Assyria, and while that of Judah to the Chaldean or Babylonish power was to be delayed for over one hundred years, they too were filling up the measure of their coming desolation. During these four kings (ver. 1) Israel was severally in conflict with Syria, Moab, Edoni and Philistia. 10 NOTES ON ISAIAH. CHAPTER I. THE SINS AND SUFFERINGS OF JEHOVAH S CIIUECH ANB PEOPLE, AND THEIR PUNISHMENTS IN ORDER TO THEIR PURIFICATION. Verse 1. Vision. It here has the sense of propliecy or declaration. Judah and Jerusalem; these represented Jehovah's Church and people in the world. With all their faults, they had Jehovah as God, while the other nations served idols ; and with all the idolatries of the Jews, Jehovah was never fully ignored, and by himself was continued as their covenant God. 2. Hear ; a call to attention. The Lord, Jehovah, the covenant God of Israel. It is his capital name. 3. Crib, his feeding- place. 4. Provoked, despised, given occasion for re- jection. Anger, Gen. vi. 6. 5. Be stricken ; " where can ye be stricken that ye have not been ?" These strickenings or chastenings were for their reformation. The whole head, etc. ; the disease was gen- eral, and involved vital parts. G. In it ; in Judah as a people — a body politic and ecclesiastical. Mollified, made smooth and healing. 7. This was realized in the Syro-Ephraimitish war and the Assyrian invasion. See 2 Chron. xxvi. 33. 8. Daughter of Zion ; the tender oxproFsion by which Jehovah and his jiropheU refer to his Church and people. Cottage in a vineyard ; a booth, a more temporary and imperfect structure, such as the vine-men cast up during the time of gathering grapes. Garden of cucumbers, melons. The word " lodge" is here used much as " cottage" before. 9. The fact is recognized that Jehovah was pre- serving his Church. 10. Although Jerusalem is still alluded to, it is thus by a pointed metaphor called by these names. 11. They had formality, but not heart. Practice did not correspond with profession. These were various forms of ofl'crings in worship. See Lev. i. 7. 12. To tread my courts; "trample in," not for worship, but filthy lucre. In our Lord's time he cast out from the temple the money-changers and those who made money by selling oxen and doves for sacrifice. 13. Vain, useless. Obedience is better than the mere forms of worship. New moons and sabbaths. As to feasts, see Lev. xxiii. 44 ; Num. xxviii. 11. The calling of assemblies, special gather- ings or feasts. I cannot away with. " I cannot bear in- iquity and holy day ;" incense and sin thus com- bined. 2 Kings xvi. 10-18, etc. 15. The prayer of the wicked is an abomina- tion. 17. Judgment, justice to and for all. The idea is, "have practical Christianity." 18. " Scarlet " and " crimson " denote deep- dyed guilt; "snow" and "wool" denote purity, such as Christ gives. 20. As now, so then, the choice and the results were plainly placed before the sinner. 21. Faithful city, city of the faithful, or city which was the ceiitrn and hope of Ood's chosen. So Abniliani iscalhtd the "liitlier of the liiithful." Harlot, false. The term, like "adultery," is often used to denote spiritual unfaithfulness. Judgment, justice. Ps. cxix. 1. 22. Thy silver ; whatever was bright and pure has become tarnished. 23. Princes, chief rulers and dispensers of justice. Gifts, bribes. They look for rewards, and ne- glect the cause of the poor and widowed, although just. 24. Three different and powerful names of God are here used. See Gen. ii. 4. Base me, relieve myself by destroying them. 11 Chap. II.— III.] BIBLE NOTES. [Ver. 1-22.— 1-6. Avenge, execute justice upon. See Gen. vi. 6; Ps. XXXV. 25. Purely, thoroughly. Tin, alloy, or mixture of dross. 27. Converts, those returning to God. 28. Transgressors, apostates ; false professors and sinners shall together perish. 29.. They, those of ver. 26. Oaks, types of places of heathen idolatry and idol-worship. CHAPTER II. TEOMISES AS TO FUTUIIE PEOSPERITY. — THE REASON FOB THEIR MISFORTUNES, AND WAENINQ PREDICTIONS. Verse 1. Word, revelation. 2. In the last days, at the end of the days ; a Scripture expression for fulness of time. Mountain of the Lord's house, Zion or his Church. Shall flow unto it; it shall become the centre of influence and power. 3. Law, etc., the true system of faith and practice. 4. When the gospel prevails, so will peace. 5. House of Jacob, the chosen nation and Church of Jehovah. (j. God has forsaken them because they listened to soothsayers or magic-men and false prophets, rather than to God's word. As to these, see Lev. xix. 2f); Num. xxii. 5. They thus replenished or filled themselves with the sayings of the idol-serv- ing nations of the East, as Arabia, etc. Please themselves, are full of; mingle and intermarry with unbelievers. 7. This verse refers to their fondness for foreign things and riches. Deut. xvii. 16. 9. Mean, low, poor. All alike were inclined to sin, and the prophet reproaches them as having no claims for forgiveness. 10. The prophet now represents Jehovah as about to punish. Rock, into a cave thereof; or, "cover yourself with dust," as one in abject humility. See 2 Chron. xxvi. 16, etc., as to the sins of the wicked. 12. The day shall come for the manifestation of God's power on everything proud. 13. Those who are as lofty as cedars or oaks shall bow before him. 16. Pleasant pictures, objects of human ad- miration. 19. They, the idolaters. 20. To the moles and to the bats ; to short- sighted creatures, who cannot tell them from dross ; they shall be utterly worthless. 21. Tops of the ragged rooks, fissures of crags and cliffs. 22. Cease ye. This means, " Cease to trust in man, and look to tlie everlasting God ;" or it is addressed to God (ver. 9), and means that they are no longer worthy of the divine forbearance. CHAPTER III. THE CALAMITIES AND THE SINS OF JEHOVAh's NATION AND CHURCH. See 2 Chron. xxvi. 16, etc., as to tlie sins of this period; or, still later, the reign of Ahaz. Verse 1. We have two titles of Gud— his sov- ci'cign name and his Jehovah name, as the cove- nant Christ-God of his people. 2. Ancient, elder. 3. Cunning, skilful. Eloquent orator, skilful planner and con- juror. These are terms for ability in planning and execution, and include that which constitutes the greatness and success of a nation. 12 6. The idea here is disregard of theocratical, kingly descent. All kingly rights shall be set at naught, and one will say to him, " Brother, thou hast riches, be thou king, and do you take it in hand to control this ruin." Clothing, as chief riches of the East, here de- notes wealth and position. Saying, Thou hast clothing. Some would read this, "Taking him by the clothing and say- Chap. IV.] NOTES ON ISAIAH. [Veb. 1, 2. ing," instead of as explained above. The use of somewhat similar forms of expression in Zech. viii. 23, Isa. iv. 1 and 1 Sam. xv. 27 would seem to favor this view. " Clothing" is sometimes put for wealth, as ancient riches consisted much of this. 7. Healer, the one attempting to cure this national malady. Such was the extravagance of the times that he was not rich enough to clothe and feast, and have such a retinue aa would be expected. 8. Provoke, Gen. vi. 6. Byes of his glory, his holy eye. 9. Show of their countenance ; their very expression is wicked, and they do not even attempt concealment. 11. Reward of his hands ; what is done by his hand shall be done unto him. 12. Children, childish ones. Destroy the way ; do not leave a plain path for you to walk in. 14. Ancients, elders or leaders. 1.5. Grind the faces, reduce them to the ex- tremest poverty; treat them in the most cruel and inhuman manner. IG. Daughters of Zion, women of Jerusalem professing goodness. Stretched forth necks, as those proud or gaping about. Wanton, brazen, bold, gazing. Mincingr, showing aflfectation in their walk. Tinkling, by means of bands or rings about the ankles. 17. Smite. with a scab, make bald the crown. Discover, uncover their nakedness ; deprive them of their false coverings. 18. Bravery ; old English for finery. Cauls, caps of network. Round tires, great crcsccnt-shapcd ornaments. 19. Chains, pendant or hanging ornaments. Mufflers, veils. 20. Tablets ; as some translate it, " smelling- bottles." Bar-rings, charms. 22. Changeable suits, wardrobes of great extent. Wimples and the crisping-pins, robes and purses. 23. Glasses ; small mirrors carried about for them to look at themselves. Hoods, turbans, an ancient head-dress. Veils, etc. These all represent worldly show and fashion-worship. 24. Stink, stench or odor. The apparent ab- ruptness or inelegance of an expression is often due not so much to the original style as to the sense at present attached it. The elegance or in- elegance of expression often changes with the times. Tims in old English such words as "stink" for odor, "wench" for woman, and such- like, were not inelegant, but used by the best writers. A rent, rope or rough band. Well-set, braided. Stomacher ; an old English word. It denotes full dress. Instead of this should be a sackcloth girdle. Burning, sun-burn, or the mark of a captive. 2(}. Her gates, those dwelling in Jerusalem or Judea. The whole is a vivid picture of the extrava- gance of the times, and of devotion to carnal things, with warnings as to the result. CHAPTER IV. THE FUTURE PKOSPEEITY OF ZION. Verse 1. This verse belongs to ch. iii. It de- scribes the desolations of war, and the consequent scarcity of men as being so great that seven or many women ask in marriage one man, and even are willing to renounce their dowry-right if only they can be known as married ones. To be un- married or childless was considered a reproach with the Jews (Isa. liv. 4), because the great glory of a woman in Israel was the possibility of her being the progenitress of the Messiah. 2. While, as in the last chapter, the prophet describes the iniquity of the people and its con- sequences, promise now mingles with reproof and warning, and Jehovah is announced ^s the present covenant God of his Church and nation. We have here a direct prophecy as to Christ and the future of the Church. In that day, in due time. Man's extremity is God's opportunity. Branch of the Lord (Zech. vi. 12), Christ 13 Chap. V.] BIBLE NOTES. [Vek. 1-20. and his Church. There may be an intermediate reference to various deliverers raised up (Jer. xxiii. 5 ; Zech. iii. 8), but all culminate in Christ. As to double reference, see Ps. ii. 1 and references there, and Ps. xvi. 10. And the fruit of the earth. The idea is, " and as the fruit of the earth for excellence and beauty." Escaped, those who survive, the preserved remnant. The Jews in their captivity could turn to these promises, and so the Church ever since. 3. Thus nation and Church would be purified. Written, enrolled or named. 4. The blood, blood-guiltiiiess. Spirit of judgment. The ground and method, of his dealings are here set forth. It was for the execution of justice, and so as by fire. 5. Will create. He will return with the an-- . cient symbols of his presence and glory among his people. Upon all the glory ; over all the glory he will preside. 6. The idea is that of a place for uninterrupted worship. CHAPTER V. THE RELATIONS OF THE CHURCH ILLUSTRATED BY A PARABlE, AND WOES DENOUNCED ON THE UNFAITHFUL NATION. Verse 1. Now will I sing. " I will sing con- cerning my well-beloved — a song of his concern- ing his vineyard." Christ and his Church are intended. 2. A tower, for observation and oversight, that none might intrude, or, as some regard it, a scaf- fold for spreading grapes. It means an elevated and sightly position. 7. This verse explains what is meant. Ilis chosen people had been unfaithful. His pleasant plant, his delight or favored ones. ■ Judgment, justice. A cry, of oppressed ones. 8. The sin of covetousness is here referred to. Be placed alone ; they absorb so much as to leave no place for neighbors, but desire to own everything that joins them. 9. In mine ears ; it is fully known to me. 10. One bath ; only about eight gallons. Seed of an homer shall yield an ephah ; from about eight bushels of seed they should get about a bushel of yield. 11. Feasting and drunkenness are here de- nounced. Strong drink, fermented liquors. ■ 12. Tabret, a small drum. They use the instruments of religious service, but only for irre- ligious mirth. 13. Gone into captivity, are often in sub- jection, or are abject. 14. Hell, the grave. 15. Mean ; the poor shall be brought still lower. 14 16. Sanctified, made to appear more holy in the execution of his justice or righteous judg- ments. 18. After this manner, without restraint'; or, as some read, "in their pastures." Waste places, wastage ; what is left over. The idea is, that evils being thus removed, the faithful ones shall feed and have plenty ; or else it is a description of this evil period, as ono iu which foreign shepherds feed and fatten their lambs in Jehovah's heritage. The first idea seems to us the one intended. 18. Draw iniquity with cords of vanity ; exert themselves to sin. "Vanity" has the sense of false justification and wickedness. Cart-rope ; with strong and persistent efforts. 19. They thus defy God. Counsel, plan and execution. 20. They thus dissemble, and try to make sin palatable and goodness unpleasant. 21. This refers to the presumption which exalts human wisdom over the divine. 22. 23. The reference is especially to drunken judges. Reward, bribe. The righteousness, the rights of. 24. Blossom, all that they produce. 25. Were torn; were as filth or sweeping dust. 26. Jehovah will raise up a signal, and sound a note of invitation, for them to come to the attack of his false people. The Assyrians, Baby- lonians and other invaders fulfilled it. Hiss, call them with a shrill sound. ' Chap. VI.— VII.] NOTES ON ISAIAH. [Ver. 1-13— 1, 2. 27. Neither shall ; there should be no inter- riiption to their march, or laying aside of gar- ments for rest. 28. Like flint; they shall endure the service, and the chariots shall come swiftly on. 29. A lion, or lioness. 30. They, etc. ; the enemy shall roar against Israel, the unfaithful Church and people. Lopk unto the land, for a shore or foothold amid these deep waters and the sea of troubles. CHAPTER VI. Isaiah's vision, and what he said and heaed; and his message to iseael. Verse 1. His train, the flowing emblem of his kingship, aa before the temple symbolized his presence. 2. Seraphims, fiery angels; symbols of the divine presence, as the cherubims. Gen. iii. 24. They were emblems of God's purifying and de- stroying righteousness. With twain, her wings. Compare Ezek. i. 11. This denoted reverence and awe. His feet ; so as to be concealed from mortal view. And one cried unto another; alternately expressing their transports of zeal and joy. 4. The very temple itself is thus by a strong metaphor represented as moving, just as hills are said to tremble (ch. v. 25) before Jehovah. With smoke ; a cloud emblematic of Jeho- vah's presence. 5. Undone, cut off. "Having seen such glory, I cannot survive." It is an expression of his awful sense of the majesty of God. 7. Laid it, made it to touch. God chose this as a symbol to him of pardon ; and to us fire is still a symbol of purification. 8. Lord. Notice the difference in the term Lord in ver. 1, 3, 5, 8, 11, 12, as we have both his sovereign name and that which is in capitals and means Jehovah, the Christ-God of his nation and Church. For UB. The idea of the Trinity seems here conveyed. 9. Hear ye, indeed. " Hear on, or go on if you will, as you have." See Matt, xxiii. 32. It is ironical, and a prediction. 10. Pat, unfeeling. Convert, turn. God allows the very means of grace to harden the faithless, and gives them over to a reprobate mind, but still stops not his voice, because it hard- ens them. This may be taken as a prophecy of the eflfect his preaching would have ; or it is re- garded as a case where Jehovah uses the means of grace after the method of judicial hardening. See Ex. ix. 12. 12. Great forsaking, there shall be much forsaken ground. 13. The idea of this verse is, that notwithstand- ing this great destruction, a tenth or a portion for Jehovah of the people shall remain, and it shall be consumed, but not utterly ; for as the substance of a teil or pine tree, or an oak, is in it when apparently dead, so shall it be with some of this people, because holy seed is in them. So Christ was said to bo in the loins of Abraham when Mel- chisedek met him. This prediction was often fulfilled in Jewish history, but still a remnant was preserved, and Christ, the promised Seed, descended therefrom. Through all these ages Jehovah is thus contend- ing against the idol-serving world, aqd against the disobedience of his own chosen nation, in order that the true religion might be handed down and the plan of salvation bo provided, Tlio possibility of such a thing as a pardoned sinner is involved in all this history; and Isaiah gives us a part of God's plan of redemption and method of grace, as do all the previous books and all the subsequent ones. CHAPTER VII. the present and peospective visitations upon judah as the corrupted church and nation of jehovah; and yet promises as to a deliverer. Verse 1. See note on 2 Kings xvi., etc. 2. Judah is thus told that the ten tribes had united with Syria, the northern neighboring nation, whose capital was Damascus. 15 Chap. VII.] BIBLE NOTES. [Ver. 3-25. Was moved ; it made a powerful and fearful impression. 3. ponduit, aqueduct. Puller's field, the spot appropriated to bleach- ing, near the city. 4. For the two tails ; for those two smoking tails or remnants of firebrands ; as if to say that their power was already abridged. 5. Bphraim; put here, as often, for Israel, or the revolting ten tribes. • 8. That it be not a people. This prophecy as to Israel, or the ten tribes, was fulfilled when tlioy wcro carried away into Assyria soon after. 9. Head, capital city. The second "head" means king. Surely ye shall not be established ; " it is because ye lack faith." Ver. 11. 11. In the depth, etc.; from below or from above. 12. I will not ask. This is said with an ap- parent pretence that it would seem like trying or testing Jehovah ; but it is more likely an unbe- liever's excuse, not only for unbelief, but for his not wanting to believe. We find that instead of trusting to God for help, he was already committing the error so often noted in the historical books — of seeking foreign aid. 2 Kings xvi. 7-9, etc. 13. House of David ; Judah, the Church and nation of Jehovah, the only hope of salvation to mankind. To weary men. He had tired the patience of the prophet by discrediting him, and now tires God by refusing the proffered evidence. 14. This verse, so directly referring to Christ, is the jSurest form of pledge that even their united forces should not be able utterly to destroy Judah. All faith centred about Christ, and he was the hope of salvation to Israel, as he has been to the Church ever since. 15. Butter, curds ; simplest articles of food. He shall be uncontaminated even by sina of the flesh, so that in all respects he shall be unbiassed in judging good from evil. We have the same idea in the New Testament as to John the Baptist, whose meat was locusts and honey. 16. The land; Syria and Israel as new con- federates ; or some refer it to tlie many forsakings to which Israel and Judah were subjected. Tiiero have been various views as to this pro- phecy, but it has reference to Clirist, as appears from its direct application to him in Matt. i. 23 ; 16 and it may also refer to the child mentioned in ch. viii. 3 ; and the two passages have a correla- tive significance. See note there. The idea was to furnish a sign or promise, as near demonstrative as possible, that these combined forces should not succeed, and that Jehovah would preserve a holy seed. Tlie remark of ver. 9 and the refusal of Ahaz (ver. 10) lead the Lord, through liis pro- phet, not only to refer to the more immediate ful- filment, but to leap over the chasm of the ages— to light upon the one grand faith-centre of the Church, upon the seal-sign of the covenant ; and thus to take this as the culminating expression and fulness of intermediate evidence. If, as some think, these forces had already devastated Judea, as recorded in Kings and Clironicles, the destruc- tion of Jerusalem, the Church-centre and nation- centre, seemed so impending that there was need to light upon the great centre-token of success ; and although to human eye ages were to elapse, to the divine omniscience it is already at hand, so as to be used in prophetic utterance as unanswerable proof. As to tlie harmony of these as double ref- erences, see notes on Ps. ii. 1 and Ps. xvi. 10, etc. 17. The Assyrians reduced Ahaz and invaded Judah also. 2 Kings xviii. 11-13. 18. Hiss, call for. Egypt and Assyria, the two great heathen powers, shall come upon them as do flies and bees in swarms. 20. A razor that is hired. Their desolation is thus expressed by the close shaving of a razor, purposely secured by God for this purpose. He makes the wrath of them and their enemies to praise him, and restrains the remainder. Beyond the river, the Euphrates. Consume the beard. The whole denotes the severest dealings. 21. A young cow and two sheep. This denotes that they shall only have small possessions, and (ver. 22) their income shall be only that of nomadic tribes. The population shall be so sparse that untilled land will provide all needed suste- nance. 23. Silverlings, shekels — worth about fifty cents each. , 24. Beautiful vineyards shall thus become M'ild shooting-grounds. 25. Mattook, a hoe, a kind of pickaxe. There shall not come thither ; " thou shalt not go there for fear of briers." These cultivated spots would become bo full of briers as only to be wild browsing-places. Chap. VIII— IX.] NOTES ON ISAIAH. [Vee. 1-22.— 1. CHAPTEK VIII. FURTHER PROPHECIES AND EXHORTATIONS. Verse 1. This name denotes hasty, impending destruction. 4. Damascus was the capital of Syria, and Sa- maria the capital of the ten tribes, or Israel. It seems to us that there is a very intimate relation between this passage and ch. vii. 14. While the former prophecy leaps forward to the great com- pletion, and perhaps uses "before" (in ver. IC) to denote very long before, this other type, having more immediate fulfilment, occurs, seeming to confirm the event and illustrate the prophecy. In our modes of thought we are apt to become in- volved in obscurity over such records, but the unity of design which is apparent to the eye of prophecy often annihilates times, and types and symbols and remote fulfilment coalesce as one. See notes, before referred to, on Ps. ii., etc. ; xvi. 10, etc. 6. Shiloah, Siloam, at the south of Jerusalem. This, as a perennial fountain, is put as a type of the everlasting and noiseless provision and pro- tection which Jehovah is ready to give his people. They rejoiced in the withdrawal of the kings of Syria and Israel because of an Assyrian invasion of their own territories, but should have seen in it the Lord and the care of Jehovah. Israel as well as Judali may here be meant, and Judnh more especially (ver. 8), as appears from 2 Kings xvi. Judah, instead of looking to Jehovah for deliverance, sought aid of Assyria, and the forces of Syria and Israel retreated, but the after result was that Assyria troubled Judah. 8. To the neck, almost submerged, but not entirely. The name " Immanuel," as that of the ever-present God, is here repeated. 9. " Associate yourselves, ye people ; do your worst, yo nations." 10. For God la with us. The Hebrew word is the one for Immanuel. This is the assuring name for God's people. 11. With a strong hand; "when his Spirit was powerfully upon me." 12. Confederacy; referring to the union of Syria and Israel. 13. Sanctify, set him apart, or "regard him as your sufficient aid — as the Holy One of Israel." 14. Sanctuary, holy place or refuge; this very thing would make him a stumbling-block. Gin, snare. . 16. Bind up. The Law and Testimony, or the revelation of God's will to them, were thus to be preserved in order to direct them or as witness against them. 18. For signs and for wonders. This I regard as the language of the prophet : amid the degeneracy of the times he would be for a sign to Israel. Heb. ii. 13 applies it to Christ, of whom, in this, Isaiah was a type. Which dwelleth in Mount Zion; in the midst of his Church. 19. Seek; go after other reliances than the true God. As to wizards, etc., see Lev. six. 26 ; Num. xxii. 5 ; 1 Sara, xxviii. 3. Peep, etc. ; alluding to the way in which hea- then fortune-tollers invoked spirits. For the living ; "as to the living should we go to the dead?" 20. Law and Testimony. This includes all the divine revelation. See Ex. xxv. 16 ; xxxi. 18. 21. Hardly bestead, distressed. Jehov?ih's people are thus represented as wandering about in their own land. Look upward. Connect this with the next verse. The idea is, " They shall look every way." 22. Dimness of anguish, dimness by reason of anguish. CHAPTER IX. PREDIOTIONS OP A MESSIAH, AND WORDS OF ENCOURAGEMENT MINGLED WITH PROPHECIES OF JUDGMENT. The first seven verses of this chapter properly belong to ch. viii. Verse 1. The following gives the sense of the verse: "The dimness shall not remain where there is now distress, but as the former time Vol. II.— 3 brought low the land of Zebulon and of Naphtali, so the latter ' glorifies ' (not grievously afflicts) the way of the sea, along Jordan, Galilee of the 17 Chap. X.] BIBLE NOTES. [Veb. 1-12. Gentiles." The idea is, that the very part of the land whicli was most abject and exposed should be especially honored. We have here the prelude or introduction to the promise of a Messiah. Christ was a Galilean. 3. And not. This should be as in the margin, or, " thou hast increased its joy." 4. Staff of his shoulder, the staff or rod which was laid upon him. Midian, Judg. vii. 21-23. 5. The following is the idea: "The noise of the buttle, and the garments of blood and all that ftpi)crtaiu to war shall bo destroyed, and be for burning and as fuel for fire." All is a description of the reign of Christ. 6. Unto us, for our redemption. The vivid fact is spoken of by the prophet as if already •realised. His shoulder, shall be in his care. As to the jiames, see Gen. ii. 4, 7. See Luke i. 32-34. The zeal of the Lord of hosts will per- form this. This describes tho holy and unfail- ing interest of the divine energy, which, amid all the sins of a wicked world, and amid all the back- slidings of a chosen people and Church, still clings to the covenant promise, and is determined to per- fect the method of salvation by grace. 8. Sent a "word; he plainly declared truth and duty, not only to Judah, but to all Israel. While Isaiah was chiefly prophet to Judah, he also prophesied, as here and elsewhere, to Israel. 10. They thought in their rebellious pride to supplant the admitted ruin by grander structures. 11. Against him, against Israel, or the ten tribes, called Ephraim, whose capital was Sama- ria. The very ones who had been adversaries to Eezin, their Syrian ally, would in time come against them, and the Syrians, to whom they had gone for aid, would also turn against them. 12. Anger, Gen. vi. 6. His chastisements were fatherly, and not from hatred. 14. Branch and rush ; from palm troo to reed, the loftiest and the lowliest. ■ 15. Ancient, elder. He is the tail. The unfaithful servant or minister of God is here represented as the most despicable of all. 17. For all, because of all this. 18. They shall mount up; the smoke or blaze of their torment. 19. The idea of civil war is here presented, and of famine. Ver. 20. 20. Famine, as well as war, is here depicted as to come upon them for their unfaithfulness, and because of their confederacy with other aid and other gods than Jehovah, ■ and also because of their reliance upon them. CHAPTER X. JEHOVAH 8 JUDGMENT BOTH UPON HIS UNFAITHFUL NATION AND CHURCH, AND UPON THEIE ENEMIES, Verse 1. Grievousnesa, oppression. Prescribed; of which tliey are the authors. They are the authors of sin, and write decrees about it. 3. Leave your glory ; hide it so that it shall not be despoiled. 4. Without me, forsaken of me. Under the prisoners, or among prisoners. 5. The Assyrian power is now referred to as used by Jehovah for the punishment of the false Israel. It is the rod by which he shows his dis- pleasure, and the staff which Assyria thrusts at Israel is tho instrument of his indignation. 7. He meaneth not so. The Assyrian power is little aware that it is thus used as an instrument of Jehovah. It is intent upon extending its em- pire merely. 18 8. Altogether. " Are not all my secondary rulers equal to kings?" 9. Calno, on the Tigris. Carchemish was pn the Euphrates. The idea is, "Are not these cities, and the Syrian cities of Hamath, Arpad, Damascus, and Samaria, the capital of Israel, subject to me ?" 10. "As I have subdued kingdoms having great idols or many powerful gods, and Samaria too, shall I not also be able to overcome Jerusa- lem and its protecting gods?" The reasoning was defective, for one Jehovah exceeded them all. 12. This is the language of Jehovah through the prophet. Fruit of the stout heart, their displayed arrogance. While Jehovah uses their idol-serv- Chap. XI.] NOTES ON ISAIAH. [Vee. 1-6. ing nation to punish his- unfaithful people, the nation themselves do not escape. 13. Those that give glory to themselves instead of to God will in time bo destroyed. 15. He was but as an axe in God's hand, and yet thus boasted. Shaketh, handlcth. 16. His fat ones, his strong instruments, the Assyrians. • His glory, the pomp of the Assyrian power. History shows us how fully this was realized. 17. Light of Israel, Jehovah. His thorns and his briers ; these Assyrians, whom he thus uses to chastise his people. 18. Both soul and body, totally. As when a standard-bearer fainteth, as the wasting away of a sick man. 19. Trees of his forest, possessions. 20. As appears from the history of 2 Kings xvi. etc., Ahaz, king of Judah, sought aid from Assyria, instead of from Jehovah ; and although this apparently relieved them from immediate danger, the result wa's disastrous. False reliances have been the bane of the Church ever since. Even when seeming as help for a time, the end is disastrous, and God is the only safe trust of his people. 21. The remnant, Jehovah's Church and nation. Although they should be stricken and reduced, yet God would still preserve some. 22. Yet, only. There shall be a consumption of them, but it shall he for righteousness and for an ultimate ful- filment of the promise. The promise of a numer- ous seed had reference to the securement of a Saviour, and this consuming away would never- theless tend to the promised result. 24. Zion. While the nation would be peeled and scattered, the faithful ones need not despair as to the preservation of the Church. 25. Indignation, Gen. vi. 6. 26. Gideon slew at Oreb one of the Midianitish princes wlio liad escaped from the field of battle; so Sennacherib was slain at home after his return from battle. Ch. xxxvii. 38. As his rod. A reference to the deliverance and destruction at the Red Sea. 27. The anointing, anointed one (ch. vii. 16) ; or, " because of everything being made smooth," as some read it. 28. We now have a poetic description of the Assyrian invasion, the facts as to which are re- corded in 2 Kings xvi. 21 and 2 Chron. xxvi. -Kxxiii. The army under Sennacherib is repre- sented as beginning its march at the frontiers of Judah, and progressing toward Jerusalem. Aiath, Ai. The places here named are all points north-east of Jerusalem, and this describes the progress. Carriages, baggage ; making it his base of supplies. 29. Passage, pass between Michmash and Geba. 1 Sam. xiii. 3-6. Bamah, a town of Benjamin, a few miles from Jerusalem. Of Saul, the birth-place of Saul. 30. These were towns in the course of their march. O poor, to be pitied. 31. Is removed, her citizens depart. 32. Nob, a priestly city, from which probably Zion and Jerusalem could be seen. He is represented as here pausing and shaking his hand in defiance. 33. This denotes great destruction, and would apply either to Judah or to the future fate of the Assyrians. Notice everywhere the names Lord and Lord, and all the names of God throughout the Scrip- tures. Gen. ii. 4, etc. CHAPTER XL THE BLESSINGS TO COME UPON THE CHUECII OF JEHOVAH, AND ITS EXTENSION. Veesb 1. Rod out of the stem, a sprout from the trunk. While others fulfilled this typi- cally, Jesus Christ is the end of the prophecy. Ps. xvi. 10. Jesse was the father of David. 3. After the sight, rashly. 4. Reprove, administer justice. 5. He shall be fully encircled and sustained by truth and righteousness. Loins and reins. These denote the vital parts, the seats of strength. 6. This is in glorious contrast with the evils predicted in the last chapter and in many others 19 Chap. XII.] BIBLE NOTES. [Vek. 1-6. 7. Eat straw ; be domesticated and tame. 8. Cockatrice, basilisk or adder's den. 9. They, nothing. Such is the picture of a world redeemed 'from sin. He is the Prince of peace. 10. Root, a shoot from the root. Ensign, a signal of hope'raised up. His rest ; either the peace he will bring, or with special reference to his Church as the place of his residence. 11. Set his hand again the second time. The first great deliverance was that from Egypt through the Red Sea. Somo refer tiiis to the return of the Jews from Palestine, yet to occur ; others to various epochs in their history, as their return from the captivity, etc. Assyria, etc. These various places are named as among those whither the Jews have been scat- tered. Pathros is Upper Egypt ; Gush, Ethiopia ; Elam, Persia ; Shinar, Babylon ; and Hamath, Syria. 12. Ensign. To him shall the gathering of the nations be. 13. Bphraim, here given for the ten revolting tribes. Vex, oppress. 14. The idea is, " they will unite against their mutual enemies ;" the Church will thus be sepa- rated from the world. Ply, pounce upon. These are their neighboring enemies. 15. The tongue of, etc. The Rea Sea and the river Euphrates, as emblems of Egypt and Assyria, are spoken of as being destroyed. In the seven streams ; so divide it up that it may readily be forded. 16. God will thus provide for them a return. This seems to us to refer primarily to the return from Babylonish captivity, but ultimately it un- questionably refers to the final success of the Church. As to double reference, see Ps. ii. and' notes ; Ps.. xvi. 10, CHAPTER XII. A THANKSGIVING SONG IN VIEW OF THESE DELIVERANCES. Verse 1. And in that day ; when these pro- phecies shall be fulfilled and these deliverances experienced. Thou shalt say, O Lord, I will praise thee, etc. ; " for though thou didst punish and disperse thy people, the tokens of thine auger are now re- moved, and their blessings restored ; thou hast given them cause and hearts to praise thee." 2. The Lord Jehovah. The double expression intensifies the idea of covenant relationship. He also is become my salvation. He hath manifested himself as our Saviour in the most sig- nal manner, and shall have all the glory. 3. Therefore ; as the consequence of God's merciful interposition. With joy shall ye draw water out of the wells of salvation ; "ye shall receive abundance of divine joy and comfort in attending upon the ordinances of God's house to which ye shall be re- stored and admitted ; springs of salvation shall there break forth, and ye shall receive refreshment with unutterable joy." It is said that the Jews generally adopted these words on the last day of the feast of tabernacles, when they went in com- 20 panies to draw water from the Pool of Biloam, and it was on one of these occasions that the blessed Redeemer stood up and cried, " If any man thirst, let him come unto me and drink." 4. And in that day, ye shall say, etc. "Ye shall not only praise him yourselves, but tell the world what he has done for you, and record it for the edification of future generations." 5. This is known in all the earth. The blessings he has bestowed are of great value — are not confined to the Jews, but extend over the whole earth. 6. Cry out and shout, thou inhabitant of Zionl Use the strongest expressions and demon- strations of thankfulness and joy. For great is the Holy One of Israel in the midst of thee. " He has manifested his greatness, his holiness and his faithfulness in thy deliver- ance ; and he is still in the midst of thee, to de- fend thee from danger, secure thy privileges and prolong thy peace." Such is the song of triumph which faith in her Redeemer enables the Church to sing. Tliis hag been called the Millennial Song of the Church. Chap. XIIL— XIV,] NOTES ON ISAIAH. [Veh. 1-22.— 1-4. CHAPTER XIII. A PKOPHECY EESPECTING THE DESTEUOTION OF BABYLON, ONE OF THE IDOL-KINGDOMS OF THE WORLD. Prom this to ch. xxiii. we have a Beries of prophecies in reference to the idol-kingdoms' opposed to the Church and nation of Jehovah. While much is foretold by way of warning as to the trials and invasions to which Israel and Judah, Jehovah's nation and Church, would subject themselves because of their sins, the sacred narrative seems careful to show us that the idol-serving nations, because thus used by Jehovah as conquerors, should not escape, but would in due time be overthrown, while a remnant of the true Israel would remain, and Christ issue therefrom. At the same time, by the fulfilment of prophecy as to these idol-serving kingdoms, the truth of Scripture was illustrated. They were preserved only to answer God's purpose and for final destruction, while the chastisement of Jehovah's nation was for their purification, and for the preservation of a remnant sufficient to secure the end of the covenant, and to open for us wells of salvation, Ch. xii. 3. Verse 1. Burden, threatening prophecy.' 2. Lift ye up a banner. Jehovah is repre- sented as summoning the invaders of Babylon to their attack by a banner raised aloft. Unto them, the Medes and Persians. Shake the hand, beckon them to enter Baby- lon's gates. 3. Sanctified ones, my chosen or appointed agencies. Rejoice in my higrhneBS, my triumphant ex- alters. 4. This is a description of the enemies of Babylon. 5. End of heaven, the ends of the horizon. 6. The day of the Lord, the day of his awful judgments. Travaileth, in labor. This refers to Babylon. 10. These are expressions to convey an idea of the great 'portent of the times. The design of the Scripture is to make vivid impression, and as hu- man language has to be used, such is employed as will convey strong impression. 12. I will make a man more precious than fine gold ; by reason of the scarcity caused by slaughter, men fit to bear arms shall become very rare. Golden w^dge, ore. Ophir was a land of gold, whose locality is not known with certainty. 14. Every man shall turn to his own people. The empire was made up of many prov- inces, and each would seek his own clan. 17. At the time of this prophecy Media had not yet become an independent kingdom, yet it in due time became a chief power. Which shall not regard silver ; their thirst was for blood more than for money, and no bribe or levy would suffice. 19. Babylon, the glory of kingdoms ; a chief among heathen kingdoms, or the boasted city of the ancients. Shall be as when God overthrew Sodom and Gomorrah; shall be utterly destroyed in the most terrible manner. 20. The Arabian. A wandering people that carried their tents and cattle from place to place where they could find most convenient food for them. Neither shall the shepherds make their fold there ; there shall not even be pasturage near it. 21. Doleful creatures, bowlings. Satyrs, wild goats. 22. Wild beasts, wolves. Such is a truthful picture of what now exists. More complete destruction than that which has overtaken Babylon cannot well be conceived. CHAPTER XIV. FURTHER PROPHECY AS TO BABYLON, AND JEHOVAH S DEALINGS WITH HER, SHOWN TO BE FOR THE BENEFIT OP HIS NATION AND CHURCH. Verse 1. Strangers shall be joined with them ; others also will embrace their faith. 2. And the people. Their enemies are here represented as actually engaged in replacing them in their own heritage, and as serving them. ' 4. This proverb, or song. Here we have, to 21 Chap. XV.] BIBLE NOTES. [Ver. 1. ver. 33, a triumphal song of the Church-nation of Jehovah — " one of the most poetical passages in all literature." 7. The whole earth is at rest. With the downfall of Bahylon the world feels relieved from molestation by an earthly power. 8. Peller ; no one to cut us down. 9. As in previous verses all animate and inani- mate nature is described as moved at the destruc- tion of Babylon, so now we have a description of the invisible world, with all its dead, small and great, coming to hear of the downfall of Babylon, l^abylou represents tlio idol-serving kingdoms of the world as the enemies of Jehovah's Church- nation and God-serving people. Hell, the grave, or place of departed spirits. The context usually makes it plain whether it denotes this or the place of the lost. 12. Lucifer, the " Bright One." 13. Sides, depths. It refers to Mount Zion as Moriali, the place of the temple. Babylon had thought to take Jerusalem and put its gods in phicc of Jehovah. 16. They that see thee shall narrowly look upon thee, shall scrutinize thee ; shall be astonished at thy folly, and look attentively before they can believe it is thou art sunk so low. •17. Opened not, held its captives. 18. Lie in glory, were buried " in state," and have a marked-out resting-place. 19. Stones of the pit, as one cast down on a heap of stones. 20. Thou shalt not be joined with them in burial ; shalt not have a kingly sepulchre. They would attribute to him their overthrow. The seed of evil-doers ; let the seed of the wicked, etc. 22. Nephew, offspring. This prophecy was about two hundred years before the destruction of Babylon. 23. Bittern, porcupine or hedgehog. I will sweep it with the besom of de- struction ; will utterly destroy it. In the wholfe range of literature nothing can be found approach- ing to the sublimity, force and terror with which the prophet speaks on this subject. 24. The prophet, while foretelling the destruc- tion of Babylon, here reverts to Assyria, which was a prior kingdom, and was now the chief enemy of Israel and Judah. 25. They did not accomplish their purpose against Jerusalem. See 2 Kings xvi., etc. 28. Burden, prophecy of woe. 29. This is another prophetic utterance, refer- ring to the Philistines, who were hereditary ene- mies of Israel. Whole Palestina, Philistia. Palestina, or Palestine, is a name derived from this, and after- ward applied to the whole land, but here Philistia specifically is meant. The Philistines are here referred to as having temporarily triumphed over some opposing power. The Philistines had been subdued by David, rebelled against Jehoram, were subdued again by Uzziah, and now again rebelled in the reign of Ahaz. 2 Chron. xxviii. 18, Serpent's root; from what you have trampled upon, as if a serpent shall come forth a basilisk; or, "more deadly serpent," and from this the deadliest of all. The idea is that of more formid- able enemies and more complete subjugation. The Philistines, who were of Egyptian origin, had always been inveterate enemies of Israel, and had once occupied Judah, and so much besides as to give name to the whole land. 30. The first-born of the poor shall feed. The poorest Jew should be cared for, while the great root of Philistia (Palestina) should decay. 31. Prom the north, Judah. Philistia was to the south-west. None shall be alone; better, "there shall be no straggler in his forces." It should be a victo- rious army. 32. Thus it shall be made evident to all that the Church of Jorusaloni is tliat of Jcliovah, and that he is with his people. CHAPTER XV. PEOPHECIES AS TO MOAB. This chapter and ch. xvi. contain prophecies relative to Moab, one of the border nations of Israel, long an inveterate enemy, and often referred to as a type of the wicked idol kingdoms of the world. It is well to notice, in comparing all these prophecies with the historical facts as recorded in Second 22 Chap. XV.] NOTES ON ISAIAH. [Ver. 1-9. Kings and Second Chronicles, how, while Israel and Judah are reproved, chastised and threatened, the idea is kept vividly before the mind that it was all in order that a faithful remnant may be saved and deliverance secured, and that these idol nations, although used as instruments for pun- ishment, are given over to utter destruction. The first twelve chapters of Isaiah, although dealing with their prevailing sins, and pronouncing severe judgments against Israel and Judah, intermingle them with gracious promises of restoration, and with references to evil upon their enemies ; while now >ve have a series of explicit and threaten- ing prophecies against their chief enemies, without such encouraging promises to them. The Prophets present to us the same spectacle we have viewed in the Pentateuch and the Historical and Poetical books. It is the Church in conflict with the world, and God himself in conflict with both. But with the Church his conflict is that of a father with an erring child, in order that he may reclaim it ; that he may purge the wicked heart; that a standard of right may be set up and maintained. Hence all the provision of kingly, priestly and prophetic offices — hence his reprovings, judgments and precious promises. With the world it is a conflict against those who have no true God, who are idolaters, and with all the intensity of sin bent upon the destruction of his kingdom and Church ; and hence his dealings with them were for their ultimate destruction. Their permitted conquests are but for the chastise- ment and purification of his people ; and when he has made the wrath of those enemies sufficiently to praise him, he restrains the remainder and gives them over to destruction. Hence in this chapter, as often throughout the prophecies, we have Jehdvah engaged on the side of his people ; and by all his dealings with them divinely intent upon that plan of salvation and method of grace by which, through the coming of Christ, the faith of ages before and of ages to come might centre about the Cross ; and then see how it was possible for God to be just, and yet the justifier of him that believeth. Verse 1. Burden, threatening prophecy in respect to Moab. Moab was east of the Dead Sea. See Map II. Ar of Moab, city of Moab. Kir of Moab (Heb. " The wall— stronghold or citadel — of Moab"), a fortified city of Moab. 2. We have now a description of their mourn- ing over its destruction. Bajith, the place of their heathen temple. Dibon, a town formerly in the tribe of Gad, but how belonging to Moab. Over Nebo, on Nebo. This and Medeba were prominent localities in Moab. Baldness ; the shaving of the hair and of the beard was- a sign of mourning. 3. Weeping abundantly, coming doWn weep- ing. 4. These were towns in the territory assigned to Eeuben and Gad, but no doubt held by the Moabites. 5. An heifer of three years old ; " bleating and bellowing" like a heifer. " Untamed " seems to be the most natural interpretation. Mounting up, ascent. Luhith and Horonaim were on the way to Zoar. 6. Waters, stream of Nimrim, a town of Gad. 7. Brook of the -willows ; to a safe place in the Edomite border. The stream referred to is supposed to be one forming the boundary between Moab and Edom, and flowing into the Dead Sea. 8. The cry of distress is universal through the whole land. 9. Dimon, Dibon, on the river Arnon. All this is a figurative description of invasion and distress coming upon these idol-serving ene- mies of the kingdom and Church of Jehovah. It may refer either to the invasion of Moab by Jer- oboam II., king of Jsrael, by Tirhala, king of Ethiopia, by Tiglath-pileser, king of Assyria, or his successor, or by Nebuchadnezzar, king of Babylon. Or we may regard it as a general de- scription of woe, without reference to any one par- ticular' invasion ; and incidents may by the pen of prophecy be taken from any one or all of these as illustrative, and yet no one particular attack be designated. While these serve to confuse those commen- tators who in each prophecy endeavor to find an exact description of the special occasion to wliich they have assumed it refers, it seems to us much more satisfactory and probable to see in the prophecy a general survey of events to come, reaching through periods of history, and illus- trated by reference to prophetic events singled out from each. 23 Chap. XVI.-XVII.] BIBLE NOTES. [Ver. 1-14.— 1-5. CHAPTER XVT. FUETHEE PEOPHEOY AND EXHOETATIONS AS TO MOAB. Veese 1. Send ye the lamb. This probably refers to ,tbe lamb-tribute which had been paid to Israel. 2 Kings iii. 4. The Moabites had been subject to King David. 2 Sam. viii. 2. They were in subjection to the ten tribes until the death of Ahab. From Sela to the wilderness, from the town of Petrea to the country ; " from city and country of Edom Bond your tribute to Judiili, to Jerusalem, to Zion, tlio Church of the living God." 2. Fords of Arnon ; they shall hasten over the banks of their chief river. It was the north- ern border of Moab in the time of Moses. They should thus seek succor from Judah, adjoining. 3. Take counsel, act wisely, do justice. Make thy shadow as the night; let thy protection or care for my people be as the cool of night at noonday. Bewray, betray. This exhorts Moab to take care for the dispersed Jews, as they themselves would in time need such care. Others take this to be the language of the fugitive Moabites ad- dressed to the Jews (ver. 3), as afterward (ver. 4) the wandering Jews would need just such care. 4. At an end; this protection will not be needed long. It is not unlikely that Jews were scattered through Moab, as in David's time, and subsequently, the two peoples had mingled much together. 5. Here, as often, the blessed promise of Christ's kingdom sparkles out as the bright centre of faith. But his lies, etc. ; his falsehoods shall not stand. Or it may be read, with the former clause, "his wrath and his false pretensions." 7. Moab howl for Moab. This denotes uni- versal lamentations. Foundations, walls, grape-props; probably put for the grapes themselves. ■ Kir-hareseth, a chief city, probably the same a8 Kir-moab, 8. The chief places are thus represented as lan- guishing, even to Jazer, or the outskirts of the land. Gone over the sea, in the direction of the Dead Sea. Some regard it as describing the luxuriance of vineyards extending to the very sea. 9. Weeping of Jazer ; such as occurred there as the starving lords of the heatheii beheld the universal desolation. The shouting, an alarm ; a war-cry, instead of vintage-songs. 11. Bowels, aftectious. 12. Moab is thus represented as calling upon its idols in various high-places or spots of idol- atry ; and, when weary of this, as gathering at the chief idol temple, but all to no avail. 13. Since that time, heretofore; or else "since that time" may refer to these two verses as added to the prophecy of Isaiah afterward, as some suppose. 14. As the years of an hireling, limited, and to expire as does an agreement. CHAPTER XVII. PBOPHEOY AS TO DAMASCUS OE SYEIA, ANOTHEE OP THE ENEMIES OF GOd's CHUECH AND NATION. Verse 1. The burden, threatening prophecy in regard to Damascus. This was the capital of Syria, one of the chief enemies of Israel, and representing the idol-serving kingdoms of the world. It had often been at war with all Israel, but in the times of Ahaz (see 2 Kings xvii., etc.) had joined Ephraim, or the ten revolting tribes, to fight against Judah. Ruinous heap, heap of ruins. 2. The precise locality is not known, but the idea is " desolation." 24 3. Fortress, defence. 3. Kingdom, power, royalty. And the remnant, from the rest of Syria. Damascus was destroyed by the Syrians under Tiglath-pileser, and its king, Rezin, slain about 740 B. C. As the glory of the children of Israel; shall share in a common destruction. 5. The idea is that of thorough work. It refers to the ancient method of cutting and gathering the grain. Chap. XVIII.] NOTES ON ISAIAH. [Vee. 1-7. 6. Gleaning grapes, gleanings ; a few shall be left as in a shaken tree. , 7. See 2 Chron. xxx. 11. 8. Groves or images. See 1 Kings xiv. 23, etc., as to these idol gods. 9. Because of, in like manner as. The idea is the same as in ver. 3 ; " his strong cities" refers to Syria, which shall be involved in the same catastrophe as the ten tribes, or Ephraim, would be. 10. Pleasant plants ; they had chosen what they regarded as pleasant plants, and had grafted in foreign slips, instead of the true; and although (ver. 11) it made for a time apparent prosperity, all would at last fail. 12. Woe I " hark ! the noise of many waters." Here, by a bold figure, the kingdoms of the world are represented as rushing against each other and against his nation and Church, but only to be restrained by Jehovah. 14. Trouble. This was exactly the case with the army of Sennacherib, which threatened at night, but had disappeared in the morning. 2 Kings xix. 30 ; Isa. xxxvii. 36, CHAPTER XVIII. CONTINUED PEOFHECIEa AS TO THE CHIEF ENEMIES OF JEHOVAh'S CHUECH AND NATION. Veese 1. Woe, hark. Shadowing with wings, land of rustling wings. It refers either to it as a land of locusts, or to the moving of armies. Beyond, beside. Ethiopia and Egypt at about this time formed one empire. Ethiopia included Nubia and Abys- sinia, and bordered on the Red Sea. It at one time was a powerful and extensive kingdom, and is spoken of in 2 Kings xix. 9 as coming oiit against Sennacherib. Here and in ch. xix. Ethi- opia and Egypt seem spoken of separately, and and then in ch. xx. as united powers, as we know them to have finally been. 2. By the sea. The river Nile, or the Red Sea, or the Mediterranean may be here referred to. Vessels of bulrushes, papyrus. In ancient times, by the use of pitch and the papyrus, tight sea-vessels were made. The use of such vessels upon the Nile is mentioned by several ancient authors, as riutarch, Pliny, Lucan and Thoo- phrastus. Go, ye. It is doubtful whether the word "say- ing" should be here inserted. It may be the language of the prophet commanding swift mes- sengers to go against this powerful idol-serving nation. Or, if taken as a part of the former sentence, we may understand Ethiopia as sending out her ambassadors through all her extended coasts, and summoning them to go against the hosts of Sennacherib. See 2 Kings xix. 9 and the history of Sennacherib's army in 2 Kings xviii. and XX. ; see also Isa. xx. 4 ; Neh. iii. 8, 9. Scattered and peeled. If this refers to Vol. II.— 4 Assyria, it betokens the overthrow to come upon her. Some read, as in the margin, "outspread and polished," and take it to refer to the extent and glory of some heathen power. Meted out and trodden down, measuring out and trampling, prescriptive and oppressive. Spoiled, waste or divide. 3. He lifted up. Compare ch. xiii. 2. All the world is invited to behold the great power and to hear the mighty tread of idolatrous armies, which Jehovah in quietness permits (ver. 4), in order that afterward they may realize the greatness of their downfall. 4. I will take my rest and I will con- sider in my dwelling-place ; "I will look quietly on ; silently, as heat and dew, yet pre- paring for work. Though I seem to be uncon- cerned, yet I will defend my dwelling-place, will make it a safe and delightful repose, and continu- ally watch over it." 5. Sour grape, the ripening wiiic-grajio. In the midst of apparent ripeness sudden cutting off will occur. When their schemes are ripening and they think themselves sure of success, they shall be utterly destroyed. 7. See ver. 2. While there is some question among commenta- tors as to the particular nation referred to, the general idea is plain and glorious. The kingdoms of the world, even the most powerful, shall fall and fail, and be but (ver. 7) as Shadows compared to the Church and people of God. God will never forsake them. His Church is founded on a rock, and the gates of hell shall not prevail against it. 25 Chap. XIX.-XX.] BIBLE NOTES. [Ver. 1-24.— 1. CHAPTER XIX. PEOPHECV AS TO EGYPT, ANOTHER OP THE IDOL-SEKVING ENEMIES OF QOD's PEOPLE AND CHUECH; and PEEDICTIONS as to repentance, and as to THE UNION OP CONVEETED PEOPLE WITH THE TEUE ISEAEL. Verse 1. Burden, threatening prophecy. 3. Charmers. See Lev. xix. 26 ; Num. xxii. 5 ; 1 Sam. xxviii. 3. All these were persons pre- tending to a knowledge of other worlds and of hidden things by sources not from God. 4. Tills was truo of many rulers tlioy had. Lord — Lord. As to various names of God, see Gen. ii. 4, etc. 5. The Bea. The Egyptians always call " the Nile a sea ; or it may refer to the Red Sea." 6. Turn the rivers. The idea is, that the rivers shall be turned from their channels, and the land be filled with stench in consequence. Brooks of defence; or, as some read, "the brooks of Lower Egypt." 7. Paper reeds, meadows. 8. Angle, a hook. 9. Fine, combed. Networks, white garments. 10. Purposes, foundations. The Hebrew of this word is variously interpreted. Alexander obtains the idea, " her chief men shall be broken and her laborers grieved." IL Zoan, a royal town in Lower Egypt. Brutish, senseless. How say ye ? " How is it possible for you, who profess to be mine and of kingly descent, to boast before the Egyptian kings, when your coun- sel is senseless ?" 13. Nophi Memphis, another of the chief cities of ancient Egypt. Seduced, misled. 14. Perverse, a spirit of confusion. 15. See reference. These denote all branches of society. 17. Every one ; the very mention of it shall make the narrator to appear as one himself in fear. Thus we have in the case of Egypt, as of Babylon, Moab, etc., a picture of judgment and desolation coming upon the enemies of Jehovah's nation and Church. 18. This foretells a time when Jewish settle- ments shall spring up in Egypt, and the Hebrew language bo spoken and the Hebrew God bo wor- shipped therein. Of destruction; "of deliverance or salvation," as many now read. In Heliopolis, a town of Lower Egypt, the Jews had a temple B. C. 150. 19. Pillar. So Jacob set up a pillar (Gen. xxviii. 8). These are spoken of as signs or memorials of the worship of the true God. The obelisk of Egypt may have a moral history. 20. A saviour. This may refer to Alexander the Great, or to Ptolemy, his successor, who was actually called "saviour." The rise of Alex- ander's power, it is well known, was attended with an influx of Jews, and great influence and improvement by them. There is probably an ultimate reference to Christ. Ps. xvi. 10, etc. 21. Thus even Egyptians would become Chris- tianized. Sacrifice, oblations and vows (see Lev. i. 7) are mentioned as to the Loed, and as sig- nificant of religious worship. We thus here seem to have a type and prelude of the extension of the Gospel to the Gentiles. See also eh. xxiii. 23. Thus a period is foretold when these two great rival empires of Egypt and Assyria should be at peace and have friendly communication, and both with Israel ; and this should be as a re- sult of Jehovah's blessing. Ver. 25. Under and after Alexander all these did diflTuse and protect the gospel. 2i. The third. Thus all these shall be at peace and in league. CHAPTER XX. A PROPHEOY AND SIGN AS TO THE CAPTIVITY OF EGYPT AND ETHIOPIA BY ASSYRIA. Veese 1. Tartan, a general under Sennach- erib. 2 Kings xviii. 1 7. Ashdod. This was a city of Philistia, but so 26 situated in reference to Egypt that in a Avar be- tween Egypt and Assyria its possession was im- portant. Chap. XXI.] NOTES ON ISAIAH. [Ver. 1-13, Sargon ; either the same as Sennacherib, or a king just preceding him. 3. Three years. This may eitlier denote the duration of the siege, or the time from the utter- ance of the prophecy to its fulfilment. It does not mean that Isaiah walked thus for three years, but that the sign was for three years. Wonder upon, symbol concerning. 4. In these prophecies, Egypt and Ethiopia are often spoken of together, because they were in alliance (ch. xviii. 1), or the lower or Ethiopian power had extended into Upper Egypt. These terms describe humiliating subjection. 5. Ashamed, deprived of reliance upon. They, whoever had relied on Egypt, as Israel often did. 6. Isle, coast or country. Is our expectation, is our reliance. CHAPTER XXI. CONTINUED PROPnECIES AS TO EVILS TO COME UPON THE IDOL-KINGDOMS OF THE WORLD, AS OPPOSED TO THE CHUECII-KINGDOM OF JEHOVAH. Verse 1. The burden, threatening prophecy.' ' Desert of the sea. Babylon is probably here so called, because it was a great plain by the Eu- phrates, and a spot overflowed by the river, whose ravages are now prevented by artificial means. The prophet, having referred to various kingdoms, now reverts to Babylon, the chief type of the heathen idol kingdoms opposed to the Church and nation of the Messiah. It is so used in the book of Rev- elation and elsewhere. It was at Babel that a wicked world sought to erect a great central em- pire, and after the confusion of tongues and the dispersion this stood out still as the great type of the world as opposed to the Church — to the pro- vision Jehovah had made for the oflfering of salva- tion to a lost race. Here is foretold the advance of the Persian hosts against this great city. Terrible land ; so called from its sands and killing winds, or with reference to the terror its armies would now excite. So comes this threaten- ing prophecy. 2. Grievous, awful, full of awe. The treacherous dealer, dealeth treacher- ously, the deceiver deceiveth ; the strategist Cyrus, who by strategy took Babylon. Elam, Persia. Both were united under Cyrus, and are here called on to go forward. , 3. Terms of physical distress are used to express mental anguish. 5. This seems to represent Babylon as feasting, while the watchmen are at their posts and suddenly give the alarm. Dan. v. 1, etc. Anoint the shield. The shields were covered with skins which heeded oil. Some regard this as preparing for use, while others take it that they were thus fixed for putting away. "Should he see a chariot (or mounted men) with . pairs of horsemen, let him heed it attentively." 8. A lion, with the voice of a lion ; or he stoutly and loudly promises to be faithful by day and by night. My ward, place of observation. 9. Xenophon says that the Persians advanced in pairs to Babylon. Graven images. Thus their idols were over- thrown, and the tendency to idolatry was some- what abridged. The Persians and Medes were not so much given to idolatry as most of the heathen nations. It is said that the Medes had no idols, although worshipping the heavenly bodies. 10. Oh my threshing, and the corn of my floor! " Oh my beaten and trodden-down people !" This refers to the people of Israel, who are thus assured that Jehovah will deliver them from their captivity in Babylon. 11. Dumah, Iduraea. Seir, the mountain tract of Idumea or Edora. The prophet here by brief prophecies brings vividly to view the judgments to come upon, the enemies of his nation and the Church. It seems to us a prophecy independent of the one preceding it, although perhaps suggested thereby. Dumah was interested in what would occur to Babylon. Seir, or Edom, until B.C. 743, was subject to Judah, and shared its fate ; and hence they are informed (ver. 12) that their deliverance will come, and not be permanent to them, and that all is not now told, but that they must keep seeking and repent. 12. See note on ver. 11. 13. Burden, a sad or threatening prophecy of or about Arabia. 27 Chap. XXII.] BIBLE NOTES. [Veb. 1-18, Forest, thickets. Caravans would no longer be able to travel the regular highway. Dedanim (ver. 13) and Tema (ver. 14) were provinces of Arabia. 14. Prevented, provided. Arabia is thus rep- resented as disturbed by pillage, war and famine. 16. According to the years of an hireling', strictly reckoned or limited, Kedar, the second son of Israel, and a name for Arabia, Thus shall it be to all the enemies of the king- dom of God. CHAPTER XXII. A PROrnEOY AGAINST JERUSELEM, AND IN KE8PE0T TO SHEBNA, A CHIEF OFFICER. Tiic prophet now reverts to Judah. The faithful minister now, while exposing the sins of a wicked world, and pronouncing judgments thereupon, does not fail to reprove the Church for its short- comings ; and so in the prophecies of Scripture the two mingle and alternate. Verse 1. The burden of the valley of vision, a threatening prophecy as to Jerusalem. Housetops, those on the lookout, in commo- tion or unsettled. 2. A joyous city, alternating between alarm and joy, full of excitement. Such often is a city when besieged. Not slain with the sword. In the various sieges of Jerusalem men perished by pestilence and famine, as well as by sword. These prophetic visions commentators are apt to make descrip- tive of some one siege or attack ; but they seem to us rather to describe various sieges and perils, of which specific illustrations are given by seizing hold of some particular event connected with some one or each of the sieges. See note on ch. XV. 9. 4. Daughter of my people. Jerusalem is often so called. 5. Treading down, of the tramp of armies. By the Lord God. They recall the source of their judgments. The walls would be broken down, and they should call upon the mountains to fall and hide them from the Lord of, hosts. 6. Blam, Persia. Kir; a name for Georgia, a province on the Caspian Sea. It was probably included in the Mede and Persian territory. Uncovered the shield, took off its leather bag and made ready for war. 8. Discovered, made bare. House of the forest, the royal palaca of Jerusalem, or of the arsenal. Neh. iii. 19. 9. Breaches, unprotected points. Gathered, took heed to them, so that the sup- ply of the fountain should not be cut off. At Jerusalem perennial springs were scarce, and it 28 was important to secure the control of the water- supply. 10. Numbered, either for tax or to see which should be torn down to supply stone for the walls. 11. Ditch, a reservoir to receive water from the old or upper pool of Gihon, west of the city. The lower pool (ver. 9) was to the south-west. Have not looked; they forgot the Giver, and were more inventive than trustful. While feeling the vital importance of these supplies, as a nation they were unfaithful to the Author, and besides now trusted to their own plannings, and forgot to seek direction of the great Giver. 12. Call to weeping. By his prophets he showed them that it was a time for humiliation on account of Church, national and personal sins. Baldness, etc., usual Eastern signs of greatgrief. 13. They thus heeded not these warnings. 15. A case of public crime on the part of a prominent officer is here singled out. This treasurer, a steward who had charge of the treasury, or was over the king's household. 16. Either Shebna had become pompous and arrogant in his office, or, as some judge from the name, he was a foreigner, and Israel is through him reproached. 17. Carry thee away, cast 'thee away with a mighty casting. 18. Into a large country, like a ball, cast into a large open space. Chariots of thy glory. The idea most prom- inent seems to be, that he exalted himself and did not glorify God ; and he is therefore made an ex- ample to the Church and people of Jehovah. Shebna seems to have then been assigned a subor- dinate position. Ch. xxxvi, 3 ; ch. xxxvii. j 2 Kings xviii. 18. Chap. XXIII.] NOTES ON ISAIAH. [Ver. 1-6. 19. State, station. 21. Strengthen him, confer upon him as an emblem of established authority. So we say, " girt about with truth." 22. Thus he should be prime minister, or have full autliority in his particular department. 23. A nail in a sure place ; ouo upon whom others may hang or depend, and not easily re- moved. Glorious throne, lasting honors. We find him very prominent in the days of Hezekiah. 2 Kings xviii. 26. 24. The offspring and the issue, the out- springing and the outgoings thereof. All vessels. These nails (ver. 23) were used for hanging utensils and clothing upon, and the comparison is here carried out. He should be like one of these, which could sustain all put upon it. Flagons, drinking vessels, or vessels for hold- ing liquids. 25. Shall the nail. If this refers to Eliakim, it foretells a time, long future, when his authority or that of his family will cease ; but, as often oc- curs in the style of the Hebrew, it is more prob- ably a reversion to Shebna (ver. 15) as the nail now seeming fastened in a sure place, but not per- manent. Either explanation is tenable. CHAPTER XXIII. peophect as to tteb, a city op phcenicia, another of the idol-seeving enemies of Jehovah's kingdom and chtjech; and peedictions as to hee eiohes and hee down- fall. Compare with this ch. xix., with its similar prophecy as to Egypt. Ch. xxii. having been devoted to prophecy as to Judah, tho prophet now returns to declarations as to their enemies. Wo liavo thus three varieties of prophecy thus far : those as to Israel and Judah, the Church-nation of Jehovah, the hope of salvation ; those as to the destruction of their idol-serving enemies ; and those foretelling the repentance (ch. xxiv. 16) and restoration of some of them, or the consecration of their wealth to the Church. The siege of Tyre was undertaken by Nebuchadnezzar soon after the destruction of Jerusalem, and lasted thirteen years. Many regard the conquest of the Philistines, Ammonites, Moabites and Edomites as belonging to this period, and as accomplished by detachments during this siege. After reducing Tyre, Nebuchadnezzar subdued and ravaged Egypt. We have thus Jehovah's dealings with his Church for its discipline, purification and preservation — with the incorrigible wicked enemies thereof for their destruction — yet the possibility of restoration and repentance held out to even such of these as will accept the true faith. The principles of divine government are the same yet. Veese 1. The burden of Tyre, threatening prophecy in reference thereto. Tyre was a vast commercial and manufacturing city of Phojnicia, on tho Mediterranean. See Map. Its strength may be inferred from the fact that Shalmaneser, king of Assyria, besieged it five years, and Nebu- chadnezzar three years, and Alexander the Great reduced it only after a siege of seven months. We regard the reference hero to be not entirely to any one siege, but to Jehovah's dealings with it as illustrated by prophecies. As to each, see notes on ch. xv. 8, etc. ; ch. xxii. 2 ; and Ps. xvi. 10, as to double reference. Ships of Tarshish, ships which carried on the trade betweenTyre and its Spanish colony,Tartessus. Chittim, the islands of Cyprus. These traders are here represented as hearing the news at Cy- prus, on their way home from Tarshish. 2. Zidon, Sidon. Those were tho two great cities of riioonicia, and Tyro having fallen, tho other city is named as representing Phcenicia. 3. Sihor, the Nile ; her commerce with Egypt was a source of revenue. The river by its over- flow really secured the harvest. 4. The sea. This alludes to Tyre as the chief commercial power, or to her position on a penin- sula or island, as if in the sea. 5. Some obtain from this verse the idea that so far as Egypt is concerned it is pained at the report of Tyre. 6. Pass ye over ; " thus broken down, pass ye to one of your colonies." 29 Chap. XXIV.] BIBLE NOTES. [Veb. 1-6. I 9. Such are Jehovah's judgments, in order that he may establish his Church in rigliteousness and bring salvation and deliverance to all who will believe. 12. Daughter of Zidon ; put for Zidon itself. The destruction of Tyre would so affect Sidon and Phoenicia that they would no longer rejoice. 13. Land of the Chaldeans. The prophet here seems to foretell that the destruction of Tyre shall not be by the present great power, Assyria, but by Chaldea or Babylon, at that time insignifi- cant and unknown. The Assyrian founded it. The Chaldeans were not the primitive inhabitants of Babylon, but were brought thither by Assyria, and after- Ward they obtained the supremacy over the power of Assyria. He brought it to ruin ; Babylon it is that will bring Tyre to ruin. 15. Sing as a harlot; it shall be unto Tyre as the song of a harlot. The idea seems to be, that after seventy years of prostration. Tyre shall resume something of her former glory ; but while •having the show of regal or queenly dignity, she shall no more be her former self than is the gaudy harlot equal to the true wife. "Harlot" is gen- erally used to denote unfaitlifulnoss. Tyre was for a time, forgotten, but we know it was an active city in the time of Alexander the Great, and it may have had at times temporary prosperity before this. 17. Turn to her hire, and shall commit fornication, play the harlot She shall seek trade again, and present winning inducements. This is the probable idea, or we may take it to refer to its again becoming a corrupt city. 18. Now Jehovah will use her riches for the upbuilding of his Church. CHAPTER XXIV. EENEWED PEOPHECIES AS TO JUDAH. From this point to ch. xxv. we have a series of prophecies as to Jehovah's nation and Church, refer- ring to no one particular epoch, but as illustrations of God's dealings that are singled out from tlieir prospective history. See note on ch. xxii. 2. Chs. xxiv. to xxvii. form one continuous dis- course. When the kingly and priestly offices of the Church were not sufiicient to preserve it from corruption, Jehovah thus speaks to his people by accusations, warnings and promises as to them- selves, as he h^s just before in reference to the various idol-serving opposers of the true God and his Church and people. Thus through all the ages the question as to how in a sinful world man- kind could be saved is being answered, and the problem of salvation is being worked out in God's own way to a satisfactory solution. The whole record has reference to the plan of redemption, with the promised Messiah as a central idea. Hence we find references to the great deliverance through Christ conjoined with the account of the various deliverances which God provides for his people from Assyria, Babylon, etc. ; and often the record passes from these to the coming ages, without regard to intervening periods. All has to do with the future glory of Christ's kingdom and Church, and hence its progress and final triumph is a theme often intermingling with these prophecies. The eye of faith and the forecast of prophetic vision associate all these together as parts of one sublime whole ; and what seems to mere human criticism disconnected or abrupt change of subject, or double reference, is really a close unity to faith. In all of it we are to read the history of the Church, with Christ as its centre and hope, and to see in these items of its history, and in reference to other nations, illastrations of the providence of God and of his dealings in order to bring forth a perfected salvation through a risen Lord. Verse 1. The earth, land of Palestine. 2. All alike shall be involved in trouble. Usury, unlawful share of anything. 4. Haughty, those highly exalted. 5. The earth. The land of Judea is here thus spoken of as the chief theatre of God's deal- ings, and in its relations the most important. Laws, Ps. cxix. 1, 2. 30 Covenant, Gen. xvii. 7. 6. The curse, the displeasure of God, and his woe pronounced against Israel if unfaithful. Deut. XXX., etc. Desolate, condemned as guilty. Burned, consumed, the people of Israel di- minished. Several times a few afterward came tp Palestine. Chap. XXV.] NOTES ON ISAIAH. [Vee. 1-12. 7. Mourneth ; is not an occasion of rejoicing, as everytliing connected with the vintage is in times of prosperity. 8. Tabrets, drums. 9. Bitter; even those addicted to the most sensual enjoyments shall find them bitter. 10. Oonfusion, desolation, emptiness — Jeru- salem. Shut up, either by ruin or the order of the enemy. 11. Wine, to revive the sick-hearted and faint. 12. "What is left in the city is desolation, and into ruin is the gate smitten. 13. They shall be so thoroughly scattered that those that remain shall be among the nations only as the few olives and the gleanings of the grape after gathering. 14. When they are thus made sparse in the land, and so regarded by the nations, they will then lift up their voice to Jehovah as when scat- tered abroad. In their humiliation they will think of God. 15. In the fires; probably here put for. the sun-gilding or the red rising sun, and the verse is equivalent to saying, " Glorify God from east to west, or wherever cast." Some regard "fires" as to be taken for "tribulations ;" but whatever may be the difference of translators as to the particular word, the prevalent idea is obvious. 16. Although notes of joy reach the prophet's car from n distance or from those dispersed, yet, as he turns to Jerusalem and Judah, the homo and hope of the Church, he thus cries out. My leanness; "Undone, undone I woe is me I" Treacherous dealers, Isa. xxi. 2. The idea is that of general unfaithfulness. 17. These denote various forms of evil. 18. As in the Deluge, there is no escape. 20. Be removed like a cottage, shake like a tent. 21. Host of the high ones, the multitude of chief ones. It perhaps refers to the priests. Dan. viii. 10. 22. Visited ; either in punishment or in mercy, as in the times of Ezra. 23. They shall pale before the light of Jehovah. Ashamed, outdone and overcome. Mount Zion, amid his Church and people. Before his ancients gloriously, before his elders he is glorified. CHAPTER XXV. PnOrnECT and FKAISE in view of rEOMISED peospects. Verse 1. Counsels, plans. 2. This is a supposed reference to the downfall of Babylon. To be no city ; from being a city to which strangers resorted, it shall be utterly ruined. 3. City of the terrible nations, either Media and Persia; or Babylon itself may be meant. Fear, reverence or respect, or felt awe because of these. 5. In a dry place, in time cff drought. Even the heat ; as heat is reduced by inter- vening clouds, so thou wilt 'quickly reduce the strength of the terrible. 6. On the lees, grape-pumice. Wine left thus to stand has a richer flavor. It shall be a feast like a vintage feast. 7. The face of the covering, that which ob- structs the true light. This was done when the veil of the temple was rent in twain and Christ came. 8. Swallo-wed up death in victory. Christ, by the resurrection and by his profiered salvation, has so completely overcome the power of death that it is, as it were, swallowed up. 9. How encouraging such words as these must have been in the times from Uzziah to Hezckiah (2 Kings xviii., etc.), and how full of joy to the Churcli oven yet ! 10. This mountain, Zion. He should thus establish his Church. Moab shall be trodden down, ch. xv. Moab was one of the hereditary enemies of Israel, and is used as a type of all the enemies of Jehovah's kingdom. 11. With one broad sweep he will reduce their pride and their selfish gains. He refers to Moab and all the enemies of the Church. 12. Portress of the high fort, their chief defence and reliance. 31 Chap. XXVI.-XXVII.] BIBLE NOTES. [V33B. 1-21.— 1-9. CHAPTER XXVI. JEHOVAH WITH HIS PEOPLE, AND THEIR JOY AND PROSPECT. Verse 1. A strong city. The reason is given : salvation is its stronghold, a bulwark. ■ 2. Compare Ps. xxiv. 7. 4. See ch. xii. 2. 7. Uprightness, straight and level. 8. Thy judgments ; for thee to vindicate thy people and punish thy enemies. 11. Ashamed, ovorcomo. For their envy, or read, "they shall be dismayed when they see thy zeal for thy peo- ple." The fire of; thy wrath against them, or their own maliciousness shall eat them up. The idea of the verse is, that the uplifted hand of Jehovah they may not see at' once; but. when they see it lifted up, and coming down with strokes in protection of his people, then they will be con- sumed. 12. In us, for us. 13. But by thee; hereafter thy name only will we celebrate. 14. They, other lords. 15. Hadst removed it; thou hast put far off the ends of the land, enlarged its borders. Ch. xlix. 19. This refers to some period of actual extension of the Redeemer's kingdom. 16. Visited, called upon. 18. Wind, instead of real results and a new birth. 19. Together with my dead body, my dead corpse shall arise. Compare Ezek. xxxvii. They are thus represented as dead in trespasses and sins. Some obtain the idea that when they are dead as to their own strength, and realize they can do nothing, God will raise them up. As the dew of herbs, life-giving and frequent. And the earth shall cast out the dead. Another reading of the Hebrew is, " on the earth, on the dead, thou wilt cause it to fall." 20. Come, my people, etc.; as if to say, " This glorious deliverance shall not come at once, but be patient and wait for it. There must first be a time of judgment." So God's Church and people need still to be patient. 21. The earth also ; the crimes against God's slain should be punished, and the very land or earth which has sucked up the blood and received their bodies shall accuse the slayers. CHAPTER XXVII. JEHOVAH S JUDGMENTS ON ISRAEL, HIS CHURCH AND PEOPLE, AND ON THEIR ENEMIES; AND THE DIFFERENCE IN HIS DEALINGS WITH THEM. Verse 1. Leviathan, sea-serpent ; used to de- note the enemies of God's people. Piercing, flying. Compare ch. xiv. 29. The dragon that is in the sea, the sea-ser- pent. Some refer it to Babylon, but it is probably a general term for the enemy. 2. A vineyard of red wine, fermented wine. " Say to Zion, Thou art as a vineyard of purified wine," pressed out by trial, as wine in a wine-press. 4. Fury. " I am no longer angry with my peo- ple. Whoever set themselves against me I will destroy." 5. The only refuge for Christ's erring Church, or for its enemies, is to make peace with God. 6. Face, surface. "While chastisement destroyed the enemies of God's Church, it proved and puri- fied his own people. 32 7. He slain, Israel. The idea is, that although Israel is punished, it is not after the manner of the heathen, or to destruction. 8. In measure, etc., in moderation ; " by send- ing her forth (or scattering her) thou dost contend with (or rebuke) her " (his Church and people). He stayeth ; he removeth her by his rough wind in the day of tlie east wind. Although Je- hovah uses severity with his Church, yet it is not the east wind or severest. This he uses at the same time against his enemies. The east wind was the tempest wind of Palestine, and the passage denotes modified severity against his erring Israel amid the fullest and most destructive chastisement of their enemies. 9. By this, by this degree of punishment. The fruit, intended effect. God's severity ig Chap, XXVIII.] NOTES ON ISAIAH. [Vek. 1-16. for their culture, but not so •with the idol-serving heathen. When he maketh all the stones ; the re- sult of thoir chnstiscmcnt and captivity shall bo so to purge them as that they shall break down the idol altars, and crush the stones thereof as if they were chalk. Groves and images, Judg. iii. 7; 1 Kings iv. 23. These should be torn down. 10. Yet, for the fortified city. This may refer either to Jerusalem or Babylon. Both were to be destroyed, but while Babylon should cease for ever, Jerusalem was to be a joy for the whole earth. The calf feed; the streets should have grass to grow in them. Branches, growth. 11. Boughs thereof are withered. This is still a representation of decay and desolation. 12. Beat off, gotten in, as olives aro beaten from a tree. River, Euphrates. Stream of Egypt, a small stream (El-Arish) emptying into the Mediterranean a few miles be- low Gaza. Num. xxxiv. 6, etc. One by one, one and another, until all are gathered up. The verse thus promises that in due time the dispersion shall cease. 13. In the days of Isaiah this was a precious assurance to the afflicted Church, and amid all its desolations it is still to us the sure promise of eventual triumph. CHAPTER XXVIII. PEOPHECIES AND PEOMISES AS TO THE TEN REBEL TRIBES OP ISRAEL; AS TO JUDAH AND THE FAITHFUL PORTION OF JEHOVAH's CHURCH AND PEOPLE; AND AS TO THE SECURITY WHICH GOD WILL GIVE TO ZION, HIS OWN CHURCH. Verse 1. Crown of pride, high crown or authority. Here, as often, the ten rebel tribes are called Ephraim, for the most prominent one. Or the head of the fat valleys. This de- scribes Samaria, their capital city, which stood on a majestic hill, above a beautiful and productive valley. Drunkenness is the type of sensuality. 2. Strong one, conqueror. 3. Crown of pride, the authority of the drunkards of Ephraim. 4. Hasty fruit. This refers to the early June fig, which was greedily sought, and thus repre- sents the greediness of their enemies. As to the siege, see 2 Kings xvii. 5, etc. Yet in his hand, hastily. 5. Residue, Judah. 6. Spirit of judgment; he shall make them judge rightly, and give strength to those who drive back the invader. 7. Judah also had erred, and not only the peo- ple, but the priests and rulers. Stumble, go wrong or fall. 8. A picture of sick drunkenness and of sensual indulgence. 9. Doctrine, instruction. Weaned from the milk ; not only the young need instruction, but those who are older. Some make this the derisive language of the Jews, as expressive of their contempt for the prophet's Vol. II.— 5 treachery, but the explanation given is more natural. Drawn, withdrawn. 11. Stammering, foreign, or with the voice of a stranger, not as their covenant Friend. 12. This is the rest; obedience to God is the way to rest. Ye may cause the weary to rest; those now weary and worn by perplexity can find comfort and peace by choosing to walk in the way of God. 13. Go, and fall backward. See judicial hardening, Ex. ix. 12. As man is sinful, the giv- ing of the Law made sin to abound or become more manifest, and so it was with them as to these pre- cepts ; but it was only with the ultimate design whore sin abounded to have grace much more abound. Vcr. 16. 14. Scornful men, despisers of truth. 15. With hell are we at agreement, with the grave. They had become so bold and hardened in wickedness that they even defied death and the grave, and were so compassed about with their wickedness as to have no fear. Lies our refuge, and under falsehood. These words express denial of Jehovah their cove- nant God, unfaithfulness to him and reliance upon their infidelity. 16. Here are precious assurances as to Christ. 1 Pet. ii. 6, etc. 33 Chap. XXIX.] BIBLE NOTES. [Ver. 1-8. Make haste, be impatient. Faith is willing to watch and wait. 17. " I will mete out justice and right by rule, and exactly as a carpenter works with his line and plummet." The hail, symbol of God's judgment. 18. Ver. 15. 19. Prom the time, from its very beginning. We know that the Jews had many after scourges of war, pestilence and famine. A vexation only to understand the re- port. This means that the mere mention of the Hcourgo shall of itself bo a sad unxioty ; or road as in the margin, " When he shall make you to understand doctrine, it shall only be (by) vexa- tion." The idea, then, is, that nothing short of such visitation would teach them. 20. For the bed, etc. ; they can in no way find a comfortable place in which to cover them- selves from punishment. 21. See references. Punishment is here called " his strange work," because foreign to the design of man's creation, or to the selection of these Jews as his covenant Church and people. Mount Perazim. See references. 22. Bands, afflictions. Consumption, a consuming and utter destruc- tion of the whole land. 23. Speech ; parable by which Jehovah illus- trates the idea that he will not do all his chasten- ing work at once, but each part in its appropriate time. He suits his dispensation to each particular period of his Church. 24. All day, all the time. Open and break, harrow and till without sowing. 25. Made plain the face, levelled the sur- face. Fitches, dill; it and cummin were aromatic seeds.. Principal, the wheat in rows. So the words " appointed " and " in their place" refer to care- ful planting. Rye, spelt, a kind of grain. 26. His God ; such is his instinct or God-be- stowed knowledge. 27. He has knowledge to discern how to manage each seed or grain, and does not deal with them alike, but adapts to each a heavy or light mode of threshing, as is best suited to accomplish the desired result. Threshingr instrument, slcdgo. 28. The idea is the same as in the previous verse. Proper means are adapted to the desired ends. Bread grain is not dealt with as that in- tended for other purposes. Not ever be threshing it, hammering it as with the heavy sledge or wagon. 29. Counsel, plans excellent in execution. The whole parable is intended to give an idea of the method of Jehovah's dispensation. The attentive reader of all the Scripture history thus far studied cannot have failed to observe how wonderfully Jehovah has suited his dealings and dispensations, both of judgment and mercy, to the various epochs both of Church and national history. When miracles are needed, he gives them ; when prophets, he sends them ; when judg- ments, he executes them ; when evidences of his mercy, he provides wondrous deliverances ; and in all his gracious and marvellous dealings with this Jewish nation and Church, and with their enemies, he has shown us how he gave to them, each in its appointed time, his method ; and so, with means adapted to the end designed, he at last brings us glorious deliverance through Christ. CHAPTER XXIX. JEnOVAIl's JUDGMENTS UPON JERUSALEM AND JUDAH FOR THEIK UNFAITHFULNESS, WITH PKOMISES OF DELIVERANCE AND PROSPERITY TO THE TRUE ISRAEL. Verse 1. Ariel ; a name applied to Zion and Jerusalem, the Church and city of Jehovah. The name has probable reference to it as the fire- hearth or altar-place of the Church. Add ye year to year ; let the years roll on, with their usual sacrifices. 2. As Ariel. This has reference to the signifi- cance of the name. "Ariel" is interpreted by some to mean a lion-like city or city of heroes, and by others as meaning the place of the altar. 3. A mount, a great troop. Familiar spirit, like a sepulchral voice. 5. Strangers, invaders. While evil is fore- told to Zion, at the same time the destruction of her enemies is promised. 8. These are glorious promises for the Church. Chap. XXX.] NOTES ON ISAIAH. [Veb. 2-14. The whole is a vivid description of the trials and final triumph of the true Israel. Some refer the description. to the Assyrian invasion (2 Kings xvi.), but the reference is probably more general, and includes any great trial of the Church and kingdom of Jehovah. See note on chs. xv. 8 ; xxii. 2 ; and xxiv. 1. 9. Stay, pause. Cry ye out, go on in pleasure blindly. Stagger, under Jehovah's visitations. 10. As to judicial hardening, see Ex. ix. 12, etc. 12. Thus it should be that the learned and un- learned would alike fail to comprehend. 13. Is taught by the precept of men, mere formalism, or substitutes man's directions for those of God. 14. Proceed, continue. Marvellous, strange ; foreign to my relations as a Jehovah, a covenant God. 16. " Your perversion or turning of things upside down is as if the clay should turn potter. You and your plans are but as potter's clay in my hand." 17. "Ere long there shall be an overturning by me, and the barren shall become fruitful, and the fruitful desolate." It probably refers to the bringing in of the Gentiles. 18. Of the book, ver. 11. See out of obscurity; look out from the darkness toward the true light. 20. Terrible one, violent; those opposing Jehovah and his people. 21. Oiffender for a word, make a law case out of a trifle. The whole describes those who are unjust in judgment and cause men to sin. That reproveth in the gate, who adminis- ters justice. 22. Not now, no more. Ashamed, confounded or overcome. Israel, or the true Church, when vindicated, shall rejoice. 23. The work of mine hands ; " those whom, amid the sins and destruction of the nation, I have preserved as my own.'* Sanctify my name, magnify his holiness. Pear, reverence. 24. Learn doctrine, receive instruction. CHAPTER XXX. THE SIK OF ISRAEL, JEHOVAH S NATION AND CHUKCH, IN SEEKING FOREIGN AID, INSTEAD OF BELYING ON THEIR COVENANT GOD. Verse 2. Shadow, protection. 4. His princes ; those of Israel go to Zoan, a royal city of Southern Egypt, and to Hanes, in Middle Egypt, to seek aid. In the history, as contained in Second Kings and Second Chronicles, we have often seen how this was a repeated sin, and often rebuked. So men now seek other reli- ances than God. 5. This means that all Israel was confounded by the fact that Egypt proved of no value, 6. Burden, threatening prophecy ; or we may here take it in the usual sense of burden, and read, " Oh the burden of the beasts I" The beasts referred to are their camels, and the prophet in vision sees Israel bearing great presents to Egypt to no profit. Of the south, travelling southward, to Egypt. Land of trouble. This refers to the wilder- ness between Palestine and Egypt, through which they had before passed. Num. xxi. 6 ; Deut. viii. 15. These references to wild animals and vipers are a vivid picture of terribleness. 7. Concerning this, in respect to Egypt. While pretending to be strong, she will but appear so by remaining quiet. Their help will not ap- pear strong if they appear in battle. 8. Table, tablet as of stone, and upon parch- ment. That it may be ; remain as an everlasting record for all future time. 10. Seers, prophets. The two words mean nearly or quite the same. Deceits ; they arc more anxious to be pleased than to hear the truth. 11. "To cease, not to be mentioned or invoked. So they said to' the prophets. 12. Perverseness, crooked way, instead of the right one. Stay, rely. 13. This iniquity, tho result of it, and the consequent punishment. The picture is that of a high wall in which there haS long been a defect or bulge, and all at once the rent is made with a downfall and a crash. 14. A sherd ; like an earthen vessel it shall so be broken up, as it would be when a piece cou'/^ 35 Chap. XXX.] BIBLE NOTES. [Ver. 15-33. not be found largo enough to take up ashes with or to dip up a little water. 15. Ever notice the varied and precious names of God. Gen. ii. 4. They are not used at ran- dom, but to convey to us an idea of Infinite fulness. In returning and rest. Tliis means, "in re- pentance and quiet, trusting to God ;" or it may have special reference to their return from cap- tivity. 16. Flee upon horses, trust to our own meth- ods of security. 17. They should flee not as thoso pursuing or those escaping, but as those ileciug by thousands to be overcome by a few, Beacon, pole or leafless tree. Ensign, mark or signal of warning. 18. Therefore ; " since such will be your ex- tremity, it will also be God's opportunity, and he will be on the watch to be gracious to you." Judgment ; in the sense that he will vindi- cate his people and discriminate ; and although corruption be in the inidst, he will pardon such as trust in the covenant Jehovah, and will carry out his method of salvation. 19. The Church will yet survive, and he will hear the cry of penitence. 20. Be removed. See ver. 11. 21. The voice of an unseen counsellor shall thus warn against deflections or turning aside. To his people God's judgments always have an underlayer and a girding about of mercy. 22. Defile, treat as unclean and loathsome. The Jews at last came no longer to-relish idol- worship, and with all their present faults they do not fall into image idolatry. MenstruouB, filthy. 23. Rain of, for. These are put as symbols of spiritual as well as temporal mercies to come upon his Church and people when by their afflictions they had learned righteousness and to trust in Jehovah alone. 24. Bar, work or plough. Clean provender, carefully prepared. Good food shall be so plenty that even the cattle shall have good dishes. Shovel, sieve, and so carefully sifted and win- nowed. 25. Rivers; there shall be no drouglit, but 36 prosperity in that day when there is great slaughter of the enemy, and when their citadels fall. 26. An image of glorious light for the Church. 27. Name of' the Lord, of Jehovah, the cove- nant God. This describes him as coming to visit wrath upon the enemies of his kingdom and Church. Plis voice, like rushing thunder, is heard afar. Burden, weight of his indignation. It is a pic- ture of the ascending smoke of his wrath hovering like a cloud. As to these expressions, see note on Gen. vi. 6. 28. Reach to the midst of the neck; make a dividing line, and expose them to imminent peril. Sift, scatter the idol-serving nations. Sieve of vanity, a profitless scattering. Some interpret " sieve of vanity " to mean an imperfect riddle, which fails to separate the chaif and the wheat. Bridle in the jaws ; their enemies shall be misguided. Ex. i,x. 12. 29. Ye ; his own people, as contrasted with their enemies. Holy solemnity, feast, as the passover. Pipe, music. The whole describes their rejoi- cing at some yearly festival, when with music and grand procession they ascended to the temple. 80. Lighting down, descent of the arm, as if giving a blow. 31. So it was precisely, and not even by human aid. Ch. xxxvii. 36. A rod, a sign, or great power and authority. 32. Grounded staff, appointed rod, or rod of destiny or doom. Shall pass, fall. It shall be ; every infliction upon the enemy shall cause music and rejoicing. In battles of shaking ; with tremendous vio- lence he will fight against the enemies of his Church and kingdom. 33. Tophet, a place of destruction and punish- ment. The idea is future retribution. Tophet was the name of a valley near Jerusalem where chil- dren were sacrificed to Moloch. 2 Kings xxiii. 10. For the king. This is an allusion to the dcstruc-, tion of the king of Assyria, as well as his host. Compare 2 Kings xix. and xxxvii. He hath made. This represents an ancient funeral pyro for burning the body. Chap. XXXL— XXXH.] NOTES ON ISAIAH. [Vee. 1-9.— 1. CHAPTEE XXXI. CONTINUATION OF CH. XXX. — THE SIN OF RELYINO ON OTHEE AID THAN THAT OF JEHOVAH. Verse 1. Stay, rely upon. 2. Wise; wisdom is not with Egypt, but Jehovah knows how to manage. Evil-doers, his unfaithful Israel. 4. Roaring on, growling over. So dogs growl over their food when a stranger comes nigh. He will not, and will not. So ; nothing will frighten him off, but the closer the enemies press the closer will he cling to his Church. 5. Plying ; either with rapidity, or as hover- ing over and about their nests and young. 7. Idols. These include both graven and molten images. 8. See eh. xxxvii., etc. Discomfited, reduced to tribute. 9. He shall pass over to his stronghold for fear ; Heb. his rock (or strength) shall pass away for fear. Ensign, standard of Jehovah's people or sig- nal of his presence. The prospective cross was already grander than the Assyrian crown. Fire is in Zion, and his furnace in Jeru- salem. He there still had an altar for his people and punishment for his enemies. 2 Kings xix. 35. Sennacherib lost one hundred and eighty-eight thousand men in camp, and left Jerusalem, CHAPTEE XXXII. PEOMISIS TO THE CHUECH AND NATION OP JEHOVAH, WITH PREDICTION OF JUDGMENTS TO COME UPON UNFAITHFUL ISRAEL AND THEIE ENEMIES. This chapter has in it all the three elements which make up most of the contents of all the prophecies. The Church is encouraged by promises, and is warned by predictions of chastisement ; while it is at the same time declared that the heathen enemies shall not escape. Although often used as a scourge for the unfaithful people, they shall be in turn scourged, and these visitations are for their destruction ; while that of the remnant of Israel is for their purification and for the preservation of a seed through whom the promised Deliverer and Saviour should come. Next to the precious- ness of love as displayed at the cross, is that long-suffering of God toward Israel ; and the riches of his grace are abundantly displayed in the methods used to win back his erring people and to restrain them. He suited his dispensations to the particular wants of his Church and people in each period, and sent them prosperity or adversity, peace or war, miracle or prophecy, a flourishing kingly or priestly period, as each might tend to bind them to himself, and to fulfil his covenant of love made with Abraham and his seed. As wo advance in Scripture history it is noticeable how much more full the promises are to the Jews as a Church, or Zion, than to them of the kingdom. Although Israel as a nation must decline, yet the end and ultimate design of the promise would be reached, they being preserved as long as was necessary to verify the promise ; and Zion, or the true Israel, the Church, remaining for ever. Its history is constantly intermingled with the narrative, and its Messiah prominently set forth. See note on ch. xxiv. and Introduction. Verse 1. A King. Some make the reference to liezekiah, and others to Christ. These proph- ecies are often generic, and have what, on account of the poverty of language, we call double refer- ence. See Ps. ii. ; xvi. 10; ch. xxiv., ahd above. I As in the general descriptions of evils to befall them there are illustrative references to particular emergencies, so in the great generic reference to Christ incidental or intermediate saviours are re- ferred to as actual deliverers, and as none the less antitypes of Him who was to be the end of the Law for righteousness. In, for. Judgment, justice; a time of better govern- ment was to come. 37 Chap. XXXIII.] BIBLE NOTES. [Vbb. 1-18. 2. A man ; a king shall be provided who shall be a protector. Weary land, a land in which the people need shelter. 4. Rash, heedless. Stammerers, those of halting speech or doubt- ful utterance. Liberal, noble. Churl, prodigal. Such a tendency to praise the wicked is common in evil times. 6. Vile, foolish in the sense of wicked. The idea is, " I call him a vile person who does thus." Hypocrisy, higli wickedness. Utter error, speak falsely. 7. Instruments, means used. Needy speaketh right, when the claims of the poor are just. 8. Liberal, truly noble one. Shall he stand ; in liberal things, he perse- veres. 11. Strip you; exchange your present gar- ments for those of mourning. 12. Teats, on account of scarcity of milk and butter ; or some obtain the idea, " They shall beat upon their breasts." 14. Multitude of the city, crowded city. Forts and towers, heights and watch-towers. 16. In a good time coming righteousness should be everywhere vindicated. 19. Low, brought down. This is either a re- currence to the predicted desolations of ver. 13 and 14, as is often made in the style of the proph- ets, or it refers to the desolation of some opposing power. 20. Blessed, etc. ; those who preserve the even course of duty, like the farmer, or in a spiritual sense scatter the seed of truth. Feet of the ox. Anciently, not only was the ground prepared, but the grain trodden in by cattle. CHAPTER XXXIII. CONTINUED PEEDICTION OF EVILS TO COME UPON THE ENEMIES OP GOD's PEOPLE, AND SECURITY TO ZION. Veese 1. To thee. This would apply to As- syria. Bear in mind that the times of Isaiah were those of Uzziah, Jotham, Ahaz and Heze- kiah. 2 Kings xvi. etc. 2. Their arm, thy people. 3. The people, heathen. 4. Spoil; what thoy leave tliom, as did the Assyrians in their flight. The caterpillar and locust strip everything in their march, and so would their enemies be stripped. The term here translated caterpillar probably means a devourer, and is applied to a particular kind of locust. 5. Zion with judgment; his Church with the evidence of his justice and faithfulness. 6. Wisdom and knowledge ; Jehovah as their wisdom and knowledge. His treasure. The reward which Jehovah asks of his people is their service, called his fear. His people fearing him are his jewels. 7. This describes Judea in times of invasion, with special reference to that of the Assyrians as an illustration. 8. Ceaseth, trade is destroyed. He hath broken. This probably refers to Assyria. See 2 Kings xviii. 14-17. 9. The earth, the laud of Palestine. 38 Ashamed, vanquished. Hewn down, withereth. Their ftuits ; cast their leaves as by an un- timely frost. The verse describes the most fertile and admirable points as desolated. 10. Jehovah will como to the help of his people. 11. Oonoeive chafif; " your plans and execu- tions shall be worthless." 14. Sinners in Zion ; the unfaithful ones in the Church are terrified by God's dealings. Hypocrites ; often used not only for pretence, but as a terra for high wickedness. Who ; thus terrified, they make the inquiry. 15. Bee ver. 16. Shaketh his hands, cleareth himself Hearing of blood, plans of murder. 16. Monitors of rock ; like lofty stone forti- fications or footholds. 17. Thine eyes, the faithful. Ver. 15. The reference may be incidentally and by illustration to Hezekiah, and ultimately to Christ. See eh. xxxii. 1, In his beauty, in royal prosperity. They shall behold. This may refer to ver. 14, and be a prophecy of hopeless captivity. 18. Meditate terror ; " recall the terrors of Chap. XXXIV.] NOTES ON ISAIAH. [Veb. 2-1/. the past, and as you find yourselves suddenly re- lieved from your enemies by the interposition of Jehovah, ye shall say, Where is the- scribe who levied tribute, or the tax-gatherer, or he that re- connoitred about the towns?" 19. Deliverance should come. Deeper, obscure speech. Staramering, barbarous, foreign. 20. Stakes; like a tent of firm stakes and unbroken cords, the Church would last for ever. 21. Galley with oars ; no foreign naval force shall ride in our seas. 23. This represents an enemy like a great ship unrigged. Taoklings, ropes. Will strengthen, hold up. The prey ; the enemy leave their booty and property, and it is divided, and so easy of access that the lame can get a share. 24. I am sick, distressed, as they had been by the enemies threatening Zion. CHAPTER XXXIV. A PEOPHEOY AS TO JEHOVAh's JUDGMENTS AGAINST THE ENEMIES OF HIS CHUBCH. Verse 2. Indignation. See Gen. vi. 6. 3. Stink, stench, as of unburied dead. Melted, moistened as by mountain streams. 4. Host of heaven, the stars. All these are poetical expressions designed to impress us with the idea of sudden and startling changes. Scroll, parchment. Fall down ; everything shall seem to be in confusion. Compare Rev. vi. 13, 14 and Matt. xxiv. 29. 5. Bathed in heaven, prepared beforehand by heavenly counsel and determination, and de- riving its strength from above. Idumea, Edom (ch. xxi. 11), here put for all the enemies of the Church. Edom represented Esau, who sold his birth-right, and had a curse instead of a blessing, and so represented all the unfaithful. 6. Bozrah, an ancient city of Edom. Here we have a description of a great slaughter, and of a sacrificial celebration of the victory of God over the enemies of his Church. 7. Unicorns, antelopes ; put for wild animals generally. Come down ; shall be yielded up for slaughter with the oxen and bulls, so that nothing shall be withheld from Jehovah. 8. The controversy, for maintaining the cause of 9. The lands of their enemies shall become as Sodom and Gomorrah. 10. This denotes barrenness and desolation. Such lands as Edom, Babylon, etc., are now wit- nesses of these truths. Cormorant. Alexander reads, "The pelican and porcupine, the crane and the crow — these dwell in lonely and desolate places." Line of confusion; instead of the definite measuring-line by which boundaries are deter- mined and buildings erected. 11. Stones of emptiness, instead of solid foundations ; or it means untrue plumb-lines, by which unreliable structures would be made. 13. Dragons, wolves. Owls, ostriches. 14. Desert island. Probably used to denote the wilderness and the places once cultivated and thickly inhabited. Both alike shall shelter wild beasts, which, travelling up and down, meet each other. The whole is a vivid picture of wUd deso- lation. Satyr, shaggy goat. Screech-owl, night monster. 16. Book, prophecy. Gathered them, caused the animals thus to flock. 17. Cast the lot, assigned it as a possession to those doleful creatures. This is a vivid picture of the results of wickedness and of opposition to Jehovah's Church. So shall it bo to all the king- doms of the world. The next chapter continues the prophecy, but gives us the contrast as to Zion. 39 Chai'. XXXV.— XXXVI.] BIBLE NOTES. [Ver. 1-9.— 1-11. CHAPTER XXXV. THE rUOPIIEOY CONTINUED, AND THE FUTURE PROSPERITY OF ZION DESORIDBD, Verse 1. For them; Jehovah's people, among whom sliall bo many Gentiles. This is a direct continuation of the previous chapter. Physical beauty is here, as often elsewhere, intended to por- tray spiritual prosperity. 2. Lebanon, Carmel and Sharon are often si)okcn of as glorious and fertile parts of Palestine. Tlio contrast is with Idumea. Ch. xxxiv. 6. 6. Hart, deer. All these expressions denote spiritual joy. 7. Parched ground. This refers to the illusive appearance of water called " the mirage of the desert." This shall become a real supply. Dragons. See ch. xxxiv. 13. The contrast is here still more apparent between Jehovah's cursed ones as personified in Idumea or Edom, the home of the unfaithful Esau, and Palestine, the home of the remnant of the faithful. Shall be grass, in tho growing place of reeds and rushes. This describes the waste locality in which these animals nestled, or else conveys the idea that growth shall now occur where it could not because of tho multitude of wild animals. 8. See the contrast with ch. xxxiii. 8. Tho deso- late places shall become highways of holiness. Unclean, unholy. He looks forward to a time when righteousness would be more universal. For those, the redeemed of tho Lord, his true Church and his faithful Israel. ■ Though fools ; although simple-hearted and ignorant as to human learning, the traveller could easily find it. So now the true searcher can find the way of life. 9. The time will come when the obstacles shall all be removed. There is probably in this description allusion to the exile of the Jews in Babylon ; but the pro- phecy has greater and. more outreaching scope, and refers to that groat redomption and salvation through Christ of which all these intormediato de- liverances were but the symbols. See note and introduction to ch. xxiv. and Ps. xvi. 10, etc. CHAPTER XXXVI. particulars as to the invasion of JUDAH by SENNACHERIB AND THE HOSTS OF ASSYRIA. Compare 2 Kings xviii. and 2 Chron. xxxii., where we have substantially the same narrative. Chapters xxxvi. to xl. form an illustrative historical appendix to the previous chapters, and a natural introduction to the subsequent ones, and so are regarded as a dividing line between what are known as the earlier and later prophecies of Isaiah. The whole shows Jehovah as punishing the enemies of his people, and as protecting and delivering them, and as the only trust of his Church. Verse 1. The parallel passage is found in 2 Kings xviii. 13. Defenoed, fortified. Took, besieged them. 2. 2 Kings xviii. 14. Conduit (2 Kings xviii. 17), an important water-reservoir. 3. These were chief officers of the court. Eliakim. This fulfils the prophecy in ch. xxii. 20. 5. I say; "these are thy words." 2 Kings xviii. 20. 7. Hezekiah had only reformed religious wor- ship (2 Kings xviii. 4) in accordance with the 40 Mosaic law, but Rabshakeh took it for a change of the national religion. Whose high-places. See 1 Kings xiv. 23 ; 2 Kings xviii. 22. 8. Pledges, engage with. I take this as de- risive, as if to say, "If you want help, I will give you two thousand horses, and with these and all your trust on Egypt, you cannot (ver. 9) repel one division of my master's army." 10. He thus avails himself of another pretence. See note on 2 Kings xviii. 25. 11. In the Syrian language. They feared lest the people should be terrified, and therefore made this request. Chap. XXXVII. —XXXVIII.] NOTES ON ISAIAH. [Veb. 1-38.— 3-15. 16. Make, 2 Kings xviii. 31. 19. Parts of Syria and Mesopotamia overcome by Assyria. 2 Kings xviii. 34. 22. With their clothes rent ; as a sign of trouble and mourning on account of the blasphemy and rage of Rabshakeh. CHAPTER XXXVII. FURTHER PARTICULARS AS TO TIIK INVASION BY TITE ASSYRIAN HOST.— THE FULFILMENT OF PROPHECY, AND THE DELIVERANCE OF ISRAEL BY JEHOVAH. Verse 1. Usual signs of mourning, humiliation and trouble. 2. Elders of the priests, heads of priestly families. 3. Blasphemy, disrespect or provocation. The children. This expresses mortifying fail- ure at the time when success was looked for, suf- fering without triumph, and the utter weakness of self-sufficiency. 4. For the remnant ; strengthen the things that remain (Rev. iii. 2) since the desolation of the ten tribes, etc. 7. Blast, spirit of fear. A rumor, a noise or report of some invasion of his own land, requiring his return. Ver. 9. 8. Libnah, in Southern Judea. Lachish. This was about twenty-eight miles south-west of Jerusalem. 9. Tirhakah. See 2 Kings xix. 9. 12. See 2 Kings xix. 12. 16. Cherubims, Gen. iii. 24. The visible representation of spiritual things in the temple. 20. Notice the prayers of the Bible, their plead- ing earnestness, humility, penitence and faith, and the answers. 21. See 2 Kings xix. 21. 24. Chariots, cavalry. 2 Kings xix. 24. Forest of his Carmel, fruitful field. He threatens to destroy all, from timbered mountains to fruitful villages. 25. I have digged, etc. All obstacles he boasted to have overcome. Where water was lacking he dug for it, and where rivers impeded, turned them ofi". 26. 2 Kings xix. 25. To ver. 38 we have a similar parallel in 2 Kings xix. 25-37. The idea of the verso is that he was but an instrument in God's hands. Defenced, fortified. 38. Thus the Church and nation of Jehovah had illustrated to them the truth of prophecy, and the greater fact that they should rely on Jehovah for deliverance. This was the great lesson they needed to learn. CHAPTER XXXVIII. l^INO IIKZEKtAII RESTORED FROM SICKNESS IN ANSWJ3R TO PRAYER, AND A MIRACLE ■WROUCllT ; AND HIS CELEBRATION OP HIS DELIVERANCE. Again Judah is taught, as the Church and nation of Jehovah, where to go for deliverance. As a nation they were taught it in national deliverances, and now as individuals are taught by a personal rescue. 2 Kings xx. and 2 Chron. xxxii. Verse 3. Perfect heart, uprightly. 8. 2 Kings xx. 9. 11. Land of the living; he should not re- main until the coming of the Messiah, to which every devout Jew looked forward. 12. Age, dwelling-place. Like a weaver, as a weaver cuts oflf and rolls up his work. We still speak of the web and woof of human life. V\rith pining sickness ; " from the thrum or Vol. II.— 6 loom he will cut me off." The idea of weaving, of cutting off the thread, is still carried out. So now we speak of the brittle thread of life. Prom day even to night, by gradual, pro- gressive disease. 13. Reckoned; "I regarded or felt my dis- ease as a lion having hold upon me." 14. Undertake for me; "be my surety." Such is Christ to us. 15. Done it, " delivered me." 41 Chap. XXXIX.— XL.] BIBLE NOTES. [Ver. 1-8.— 1-12. Softly, solemnly, slowly — with careful step before God. In the bitterness of my spul ; " in remem- brance of my great affliction, now turned to a signal deliverance." Some malie this verse the submissive language of Hezekiah in his sick- ness. IG. By these things, reliance upon God, in prayer, humility, penitence and submission. The just shall live by faith. 17. For peace; as some read, "to peace my great bitterness is turned." Behind thy back; a strong expression for forgiveness. 1 Kings xiv. 9. 18. This, as often in Job, refers to the silence of death. 21. Tills and ver. 22 give the ground or occa- sion of this psalm. Isaiah had already told how to heal the carbuncle, and Hezekiah had wished a sign (ver. 8), and it was given. CHAPTER XXXIX. THE BABYLONIAN EMBASSY TO HEZEKIAH, AND A PROPHECY AS TO THE BABYLONISH CAPTIVITY. — COMFAEE 2 KINGS XX. 12 AND 2 CHEON. XXXII. Veese 1. Merodach, same as Berodach. Babylon was then a tributary power, second to Assyria; and the king or viceroy probably de- signed to seek the favor of Hezekiah, bo us to have liis aid at some future time. 2. This was vanity, and not giving God glory, and is no doubt here introduced as illustrating their tendency to other friendships and reliances than those of Jehovah. The result was punish- ment. 8. See 2 Kings xx. 19. What he does is good or right even though afflictive, and Hezekiali seems especially to feel submissive in that the evil day is postponed. CHAPTER XL. GLOEIOUS PEOSPECTS FOE THE CHUECH AND NATION OP JEHOVAH, AND THE ASSURANCES AND GEOUNDS OP FAITH IN JEHOVAH. Here commence what are known as the later prophecies. Veese 1. Comfort ye. This seems the de- sign of all these remaining chapters as addressed to the Church. 2. Warfare, appointed time and hard service. Double ; either full punishment or blessings even surpassing tlieir sins. The idea is not that of over-punishment, but of a limitation. The time for mercy through a Redeemer had come, and the next passage is the one reproduced by each of the four Evangelists in reference to John the Baptist. 3. Make straight, level and get ready a road as for a king. 4. This describes the process when a highway is prepared as for a royal train. 5. Glory of the Lord, his presence amid his people. 6. Goodliness, glory. It is evanescent. 7. Spirit, breath of Jehovah. All human plans fall, and cannot stand the test of God's 42 Spirit, just as grass withers when dry winds scorch it. 9. O ZionI A summons to the Church to arouse for its glory. Into the high mountain ; sound it aloud from the temple mount, where all can hear. 10. With strong hand, us a strong one, with power. The whole may refer to Christ. Reward, means of redemption. His work, the recompense therefor. By his own suffering he was to redeem us, and this sal- vation secured was all the bounty asked. 11. With young, nursing ones. 12. To show that Jehovah can do this great thing for his people, reference is had to the majes- tic greatness of his power as shown in nature, and yet they are cautioned not to attempt to worship him by images. Span, yardstick. Comprehend, hold and keep holding. Chap. XLI.] NOTES ON ISAIAH. [Vbk. 1-23. 13. Directed, measured. Spirit, the mind. 14. Judgment, righteousness. 16. Lebanon itself as an altar, and all its trees as wood for burning, and all the beasts as a sacri- fice, would still be inadequate to express the glory duo to God. 19. Caste th, maketh in order to suspend it for ornninont. 20. They are so devoted to their idolatry that this man, who has impoverished himself by offer- ings so that he cannot give all required, thus pre- pares or erects a wooden image. 22. Jehovah is he, and is thus different from all manufactured gods. Circle, extent. 26. Their host by number, in their proper order and in multitudes. Because of the abun- dance of his might and his strong power none fail to fill their appointed place. 27. Jehovah's Church and people never need doubt him. God has supervision, and why should they be distrustful? 28. No searching of his understanding; we cannot penetrate the completeness of his know- ledge or the vastness of his care for his people. 30. Youths, humanity in its best vigor. 81. Wait, in faith and patience, relying upon him. Renew, change or get new strength. CHAPTER XLI. Jehovah's preserving care of his church and people, and his superiority over hos- tile NATIONS AND THEIR IDOL GODS. Verse 1. O islands ; put for lands in general. To judgment, to reason together. 2. Righteous man, righteousness; one who would aid in carrying out Jehovah's plans of right- eousness toward his captive Israel, as did Cyrus. Righteousness here, as often, has reference to God's method of dealing with his people in order to secure for them salvation and justification. • The probable reference is to Cyrus. Compare eh. xlvi. IL 3. Pursued, shall pursue and pass on unhin- dered. Even by the "way. Some regard this as le- ferring to the fact that Cyrus would enter through the bed of a river. Others read, " a path with his feet he shall not go," and take it to denote great swiftness, as in Dan. viii. 5. 4. Calling the generations, creating or fore- telling them. 5. The isles, all the heathen idolaters. 7. Carpenter, carver. Goldsmith, gilder. Saying, etc.; or "saying of the solder, it is good." This cither describes the preparation of materials for war, as shields, etc., or represents the idolaters at work manufacturing idol gods to help them. 9. Here is Jehovah's unchangeable pledge for the preservation of his Church and people ; and although amid the disasters of the times all seemed lost, yet the purposes of God remained. 10. Be not dismayed, look not around for other help. 11. Ashamed, overcome. 14. Thou ■worm, Jacob ; weak as a worm as to human strength, but strong in the covenant God. 15. I "wUl make thee, have appointed thee to be. Thresh the mountains, all the enemies of the Church. 16. Pan them, winnow them as in a mill. 18. High-places, in bare and dry hills. 19. Shittah, an acacia or gum-arabic tree. Oil, olive tree. All these represent the luxuriant culture of the Church under the coming dispensations of Jeho- vah's manifested love. 20. Created, not only the executor, but the author. 21. Produce your cause ; show any cause for reliance upon false gods. 22. Latter end, issue. The idea of the verse is, " Prove your own cause on tiio ground of your opposition to Jehovah, either by the past or the future — by proofs from the past or prophecies in reference to the future." In verse 6, the islands or heathens were told to keep silence, and now God, having spoken, calls them to make their defence. 23. Do good or do evil ; do your best, good or bad, as you may be able. Chap. XLII.1 BIBLE NOTES. [Ver. 1-20. That we may be dismayed ; that we may together look intently on. 25. Prom the north. The Medes were from the north, and the Persians from the east or rising sun, and both united to deliver God's chosen from Babylon. The reference to general deliverances is illustrated by this particular instance. Call upon my name, recognize the true God. Princes, nobles, such as those of Babylon, shall be but as mortar and clay in his hands. 26. " Who but Israel's God has foretold with certainty and beforetime, so that we say, He is the true, or right one ?" 27. The first. " I, as the true God, and the only one who can foretell, shall say to Zion, or the Church, Look and see them (ver. 29), how they are all shown to be vain and worthless idols." Good tidings. Jehovah, as the covenant-keep- ing God, thus seems to leap forward in prophecy to tho ultimate fact of all prophecy, and to point to Christ; and more especially and fully in ch. xlii. 28. For I beheld ; " I will look or inquire once more, and I find no man, and among those heathen no one to respond." 29. Confusion, emptiness. CHAPTEK XLII. THE FUTURE HOPES OP THE CHUECH IN THEIR MESSIAH AS FAR ABOVE IDOLS ; AND THE REASON WHY ISRAEL IS CAST OFF .AS A NATION AND THE GENTILES EMBRACED. In the glowing comforts and promises vouchsafed to the Church in these chapters, commencing with the fortieth, we have Jeliovah God contrasted with the idol gods, and his Cluirch and people mag- nified above the idol-serving nations ; and now, as the climax of this superiority, we have prophetic vision like winged cherubim lighting upon the precious centre and culmination of all superiority, and presenting the Messiah as the highest pledge of the final triumph of the Church. Verse 1. Servant. This means or includes Messiah or Christ. Matt. xii. 19-21, etc. The Church, as the body and representative of Christ, is also included. The unity of Christ and his Church is so far as- sumed in the Bible as to embarrass those inter- preters who insist upon restricted reference and a single meaning ; but tliis is only because they fail to grasp the oneness of the two. As to double references, see Ps. xvi. 10, and ch. xxiv.. Introduc- tion. Elect, appointed one. Judgment, justice or his word, as in Ps. cxix. 2. The entering in of the gospel dispensation should not be with great ceremony. 3. Smoking flax, dimly-burning wick. Bring forth judgment unto truth; by truth shall he cause his word to go forth. 6. Give thee for a covenant ; give the Messiah as the fulfilment of his covenant to Israel and as a Mediator to mankind. 7. Prisons. These are descriptions taken from human life, in order to convey to us an idea of the greatest deliverances from the severest bond- age. 8. The Jehovah God is thus exalted above all manufactured gods. 44 9. Former prophecies had been fulfilled, and are thus referred to as grounds of confidence in respect to these declarations. 11. Kedar. He was the second son of Ishmael, and the term is here used for the Arabians ; and Gentiles are thus summoned to give glory to God. 13. Verse 2 has declared his entrance upon his mission, and now we have a second description of his progress. Stir up jealousy, rouse his zeal. 15. This is what he will do in behalf of his Church and people, and against his enemies. 17. Ashamed, confounded or overcome. Graven, carved and molten, or run in a mould. 19. My servant. The term is here applied to his people, the Jews. My messenger. The Jews are meant as his messengers of salvation. Not only were the heathen blind and deaf, but this chosen people, his servants and messengers, those selected for righteousness and as his servants, were unfaithful. It was only faith in a promised Messiah that could save tlie Church. 20. Seeing, etc. The idea is, that selected as eyesight for others, they did not see them- Chap. XLIIL] NOTES ON ISAIAH. [Vbr. 1-15. selves ; and, sent to open others' fears, they opened not their own. 21. Not because of their faithfulness, but from regard to bis own righteousness or method of jus- tification, he will magnify his law and himself above all idolatry. 22. Spoiled, treated as booty, they are caught and confined. This is presented as if an objector says this, and asks how it can be that Jehovah will vindicate himself, in them when they are thus down-trodden ; and the idea of restoration is not once named. 23. For the time to come ; either as to the future or in tho future, or it may mean once for all. 24. These calamities did not illustrate Jeho- vah's breach of covenant, but their own unfaith- fulness. 25. Fury of his anger. Gen. vi. 6. Knew not ; was not so fully impressed as to repent. CHAPTER XLIIL jEnovAn's rnoMisES to his chosen oiiuRon and rEOPr-E coNFinMED dy rBornEOT, and ILLUSTRATED BY ENOOURAGEMENT AND REPROOF. Verse 1. Tho Church shall not bo annihilated. Christ, as the true Redeemer, was yet to come. This divine election and selection was in order that salvation might be a possibility to all, and not limited or confined to a few. In its more remote consequences and results it involved the offer of salvation to all who will accept it. 2. Burned, scorched, and the flame shall not burn thee. 3. Notice always the names of God, for all are significant. See Gen. ii. 4. Seba, a luxuriant part of Africa joining Ethi- opia, or at times included therein. In order to ransom the Jews, Jehovah had given over these rich and inviting kingdoms to their own ways, or allowed them to be heathen and to be conquered, but God had chosen Jerusalem as his chief joy. 4. Give men for thee, substitute, who shall suffer in your stead. It refers generally to nations who should be destroyed instead of them. 5. In his own good time Jehovah will bring together the disjointed Church, and make its unity manifest ; and all shall say (ver. 7), " Thine they were, and thou gavest them me." John xvii. 6. 7. Created him ; " those called by my name." 8. Have eyes, but will not see. 9. Compare chs. xli. ; xxii.-xxvi. Former, foretold things. 10. My servant ; his Church, and Israel as a nation was his servant, but the ultimate reference is to Christ as the great fact and design of their national preservation. With him they as the Church were witnesses. Faith is so much the substance of things hoped for and the evidence of things not seen, so much of an actual present — Christ and his people and his Church, and events connected therewith, havo so much of an identity — that they are sometimes spoken of without refer- ence to those different periods of time and that sequence of events which the expressions of human language recognize. To prophetic view an event to come was as much an historical fact as if passed ; and present, past and future have not so distinct sequence as in human calculation. Hence double references and general and specific prophecies, as we call them, are not as conflicting to the spiritual as to the mental eye (see Ps. ii. etc.) ; and it is the weakness and conflict of human modes of conception that embarrass. See Ps. xvi. 10; ch. xxiv.. Introduction. 12. 1 have showed ; " pointed you in the right way, before you had a false god to look to, or when experience and observation had taught you to trust to me, and not. to any foreign, strange or heathen idol god." 13. Let it, " hinder my work." 14. Have sent; as we would say, free from the vivid vision of prophecy, " I will send." The Medes and Persians were his ambassadors. Nobles. Some read, "their fugitives," and take the passage as referring to the foreign race which occupied Babylon before Isaiah wrote, and to be brought down, by Jehovah in prospect of his future plans. There is some doubt as to the He- brew word, but none as to the general idea of the text. Chaldeans, occupants of Babylon ; and they are referred to as a maritime power whose voice is heard on the deep. 15. By his various names and titles, Jehovah shows them how in all relations he is theirs, and such he is now to his Church and people. 45 Chap. XLIV.] BIBLE NOTES. [Veb. 2-14. 16. They knew of the Ked Sea miracle, and other such-like records. 17. Bringeth forth, causeth it to come forth, that it may be overcome. Army and the power, a force and the strong one. Tow, wick. 18. As if to say, " But you have no occasion to recall former things (ver. 16, 17), for I will do a new thing." This probably refers to the fall of Babylon and the return of the Jews, and so on to the ultimate triumph of Christ. 20. The dragons and the owls, wolves and ostriches. This is intended strongly to express the idea that all creation shall feel the results of his visitation. 23. Small cattle, sheep. Have not caused thee; "succeeded in in- ducing thee thus to serve ;" or else the idea is, " I have not made these burdensome." 24. Sweet cane, material for incense, not their proper money-offerings. Made me to serve ; " I have waited upon you to accept you, and your offering has been your sins unrepented of." 25. For mine own sake, gratuitously; not of merit, but of grace ; not because of their desert, but in order that the plan of salvation might be carried forward, for the sake of vindicating his own honor and glory. 26. He invites them to come as before a court, and justify their course. 27. Teachers, instructors, prophets, etc. 28. Profaned ; no longer held them as sacred, but use them as common. It is used in the same sense as when we say, " profane history." Princes, chief holy ones. To the curse ; blessings and curses were pro- nounced, and they had now the latter. See Deut. xxviii. CHAPTER XLIV. CONTINUED PEGMISES TO THE CHURCH AND NATION OF JEHOVAH, WHO, AS THE ONLY TEUE GOD, IS CONTRASTED WITH IDOLS, AND PROCLAIMED TO BE THE ONLY ONE WHO SHALL DELIVER HIS PEOPLE, AND THEREFORE WORTHY OP FAITH. Verse 2. Jesurun, the nation called to right- eousness. 3. Floods, flowing waters. 4. As among, in the midst of. 6. See how nil the names of God and his prom- ises are made available to his Church and people. 7. Appointed ; " chose for myself the people or Church wliich is to be everlasting." Let them show unto them ; " who else but me will show them ?" It is either a challenge to boasted idols to prove themselves by foretelling, or else a claim to the undivided possession of God- knowledge. 8. From that time, of old. No God ; "no Rock or refuge but me." The great call of Israel as a nation was to the service of Jehovah as the one only true God in contrast with idols, and the great conflict of an- tiquity was between true God-worship and idol- worship ; and hence so much of Scripture refers to this. It was only by such a divine election or choice of a people as the repository of the wor- ship of Jehovah that the world was preserved from total idolatry, and Christ and his salvation secured. Hence with all their shortcomings a 46 remnant was worth preserving, and they were far above the idol-serving nations. •9. Delectable things, their images, and their offerings to them. Their own witnesses ; their own dumbness and blindness condemn them : or, as some read, "their witnesses themselves will not see and know that they may be ashamed or confounded." 10. Profitable for nothing ; of no use, for salvation or deliverance. 11. All his fellows; all concerned as wor- shippers or laborers shall be disappointed and overcome. 12. We have here a description of the manu- facture of these heathen gods, which are thus shown to be of no account in comparison with the Un- created One. The idea is the same as in ch. xix. 40. 13. Carpenter, carver of wood. Planes, chisels. In the house, as an idol in a temple. 14. He strengtheneth, cultivateth for him- self or cares. The idea is, that the idol is made of stuff which belongs to the vegetable kingdom, and as such is a product of man's culture and care. Chap. XLV.] NOTES ON ISAIAH. [Veb. 1-11. 15. He uses the same materials for a sacred god as for the commonest domestic purposes. 16. He eateth flesh, cooks or boils. Warmeth; it is the very material with the consuming of which he congratulates himself that he gets warm, and says, " Ahal" or good. 17. This all shows how ridiculous is idolatry compared with Jehovah's service. 18. As to judicial hardening, see Ex. ix. 12. 19. Abomination, idol. Stock of a tree, log of wood. 20. Ashes, unsubstantial food. He cannot deliver ; he has not spiritual per- ception to rid his soul from such a sad error, and cannot see that right before his eyes the whole thing is absurd. It is so plain that he ought to look upon the idol as having a lie on its very face and in its very hand. 21. These ; these views as to the vanity and nothingness of idols and the sole divinity of Je- hovah. These promises relate to the Church. Israel was the servant until Christ, as the embod- iment of Israel, camo, and ho became then the servant, and through him we Gentiles are now his servants for evermore. 22. Thick cloud — as a cloud. This denotes that as he rolls away in nature dark heavy clouds and the vapors of fleecy clouds, so does he with their sins. 24. By myself, of myself alone. 25. Tokens, signs or false miracles. Diviners. This refers to the class of sooth- sayers, etc. See cases of Baalim, etc. 27. I will dry up thy rivers, the streams that feed thee. 28. Here Cyrus, the Persian conqueror of Baby- lon, is mentioned by name, as if already spoken to by Jehovah (see ch. xliii. 10, note), although this is one hundred and fifty years before the actual fulfilment. CHAPTER XLV. JEHOVAH GOD THE ONLY HOPE OF THE CHURCH AND THE WORLD ; AND PROPHECIES AS TO HOW HE WILL DELIVER HIS CHOSEN. Verse 1. Anointed, appointed one ; one made king for Jehovah's purpose. Have holden, held fast, or sustained and Ire- served and strengthened for this work. The loins, warlike power ; or make them to be off guard, as when one loosens his girdle. Two-leaved, double. According to the Greek historian, Herodotus, the gates by the river of Babylon were left open on the night of their rev- elry, and Xenophon says that the palace doors were also unguarded. See Dan. v., etc. 3. Tiins it was when Babylon was taken, and the captives of Judah were then permitted to return. Treasures of darkness, concealed treasures. Cyrus took immense wealth. According to Pliny's account, he took from Croesus alone six hundred and fifty millions of dollars. 4. All is done for his Church and people. Surnamed thee ; not only calling him by name, but as his shepherd. Ch. xliv. 28. 5. Girded thee, made thee strong. 7. Create evil, control it. Although not re- sponsible therefor, it could not exist if he saw fit at once to annihilate it. Why he does not eternity will fully unfold. Some regard the reference here to be to the dual-divinity belief of Eastern nations, who assumed that there Was a god of light and a god of darkness, a god of good and a god of evil ; and here the prophet claims for Jehovah superiority over both. But the other view is more direct and natural. 8. Drop down, let down righteousness as dew. 9. Striveth with, opposeth his plans. Let the potsherd strive, potsherd with pots- herds of earth. Tiio idea is, that man, who in a thing made just as a potsherd is made by a potter, may strive with other potsherds like himself, but not with God the Creator. A potsherd is a broken piece of an earthen vessel, and so man in his sin- ful state is but as a broken piece of the vessel made by God. Or thy work ; shall the article made deny to the maker hands or power of execution ? 10. It is as if a child should take exception to his father and mother. 11. My sons — work of my hands. These terms refer to Israel as his people, or to all of the true Church. He is able to care for them, and to 47 Chap. XLVI.] BIBLE NOTES. [Veb. 1-11. tell all that is needed to be known in respect to them. Command ye me ; commit it to my care, and make inquiries and requests of me if ye would know. 13. Him, a deliverer; referring here especially to Cyrus. IIo did tlius voluntarily deliver the Jows from tlioir captivity in Babylon, 14. Sabeans, of Seba. Sheba was a kingdom of Arabia, Seba one of the chief cities, and the Sabeans one of the richest and most powerful tribes. All this denotes the subjection of the heathen, and their acknowledgment of Jehovah as superior to idol gods. 15. That hidest thyself; who, when seeming to do little for thy people and to leave them to affliction, art yet doing mightily for them. 16. Ashamed, overcome. 17. World without end, unto the ages of eternity. 18. Not in vain ; he will yet perfect his pur- poses of mercy in respect to it. Although the entrance of sin through Adam has marred the world, and although the people chosen as a repository of the knowledge of the true God have been unfaithful, yet he will not allow his purposes of salvation to fail. As to the divine energy displayed in this plan of saving sin- ners, see Introductions to Genesis, Exodus, and so on to First Samuel. 19. In secret, in a dark place, so as not to be understood. Seek ye me in vain ; " it was not in prospect of fruitless effort that I bade Jacob seek me." 20. Here again the idol-serving kingdoms are summoned to a test, as before a court, of the com- parative value of Jehovah and of their gods. Escaped of the nations ; those of the hea- then still surviving the judgments of God. 21. Tell ye, and bring them near; call them together and bring them for argument, and lot tliond consult together, Who hath declared this? "who among your gods has given a definite prophecy like that about Cyrus, or shows the attributes becoming a god?" Ancient time, long beforehand. The preva- lent sin of the world and of Israel was idolatry, unbelief of God, and this the prophets are at so much pains to combat ; and inspiration thus fur- nishes to the Church and people of God evidences against it. Although the Church has not so many manufactured idols in these days, it is still the same tendency to other service than that of God that constitutes the great sin of the world. 22. The Gentiles too are addressed, since all who will believe in Jehovah as the true God are to be brought in. 23. By myself. Gen. xxii. 16 ; and the reason is given in Heb. vi. 13. Not return; shall not be annulled, but ac- complish the design. The time shall come when even the wicked will acknowledge Jehovah as the rightful sovereign. 24. Surely, only. . Righteousness. This, as in ver. 23, refers to justification by faith, or salvation through God's method of saving sinners. CHAPTER XLVI. THE FOLLY OF IDOLATRY AND THE BLESSINGS OP JEHOVAh's SEEVIOE ILLUSTRATED BY HIS DEALINGS. Veese 1. Bel — Nebo. These were great Baby- lonian idols. Hence great princes took part of their names, as Belshazzar and Nebuchadnezzar. Were upon, are given over to. Your carriages, your burdens were heavy loads. These verses represent the Chaldean idolatry as unable to preserve itself, its idols as cast down, and naught but a troublesome burden. 3. Borne by me, my especial care from the beginning. 4. Hoar hairs, old age. 48 ^ 6. That we ; perhaps the plural is used, as in Gen. i. 26. 6. This describes idol-making and worship. Goldsmith, gilder. 8. Remember this ; keep in mind this total inefficiency of manufactured idols, and like men admit that they are nothing, 11. Ravenous bird. This may refer to the Persians or their ensigns, and to Cyrus. It may be also a more general reference to powers used by Jehovah for the welfare of his Church. Ch. xli. 2, Chap. XLVII.-XLVIII.] NOTES ON ISAIAH. , [Vee. 1-15.— 1-9. CHAPTER XLVII. JEXIOVAH'S OAEE FOE HIS PEOrLE AND OHUECII, AND HIS SUl'ERIOEITY TO IDOLS FUETUEE ILLUSTEATED BY WHAT SHALL HAPPEN TO BABYLON. Veese 1. Virgin daughter. Babylon's un- disturbed glory is thus represented. Daughter of the Chaldeans. The Chal- deans were the race early introduced by the As- syrians into Babylon, and at last became ite dominant power. 2. They should become servants instead of a courtly people, and grind meal as slaves, and go unveiled and careless as fish-women wading about the river. 3. Nakedness; expression for commonness and poverty. Take vengeance, Gen. vi. 6. I will not meet a man ; "no one shall resist me;" or else, "will not give to thee any in mar- riage to perpetuate the race." Ver. 8. 5. Lady, mistress. 6. Polluted, treated them as unclean. Thus did Babylon treat Israel in her captivity. Re- member, all this is uttered many years before the events took place. It was between one and two hundred years. The ancient ; either the aged, or, " upon my people long since chosen." 7. The latter end of it; final results of your c6urse. 8. Carelessly, in careless security. Sit, etc. ; expressions for desolation. 9. In their perfection, . to the. extremest degree. Sorceries, etc., reliance upon other communi- cations than those with Jehovah. See note on Ex. vii. 11. 10. Perverted, turned thee away from the right service. They trusted to intellectual per- ception and human knowledge. 11. Shalt not know, ruin shall fall upon thee. The idea of suddenness and complete des- olation is conveyed. 12. Stand, rely upon. Seever. 9andEx.vii. 11. 13. Wearied. This alludes to ver. 12. Their continued waiting and counsel together availed not. Astrologers, etc. These sought knowledge otherwise than from God. Ver. 9 and Num. xxii. 5, etc. 14. A coal; they shall be so consumed that not even a coal will remain. 15. Labored, traded or had war. To his quarter, in his own direction, without a guide to save thera; or some read, "without exception." CHAPTER XLVIII. JEHOVAH EEPEOVETH HIS NATION AND CHURCH FOB THEIE UNFAITHFULNESS; AND YET GIVES ASSURANCE THAT HE WILL BEING BABYLON LOW, AND FOR HIS NAMe's SAKE CARRY OUT HIS PLAN OP SALVATION. Verse 1. The waters of Judah, as streams from Judah as their ancestral fountain. Swear, etc. ; have the form, but not the spirit, of the true Israel. 2. Of the holy city, of Jerusalem. 3. Prophecy had been given them, and had been promptly fulfilled. 5. He thus gave them evidence in advance that the Jehovah God, and not idols, was the true God. 6. Heard, see; with both hearing and sight they had witnessed Jehovah's sayings and deal- ings. Vol. II.-7 New things ; in contrast with ancient things. Ver. 3. 7. " They are originated now, and not of old, and not before to-day, and thou hast not heard them." Things of old they knew not, and even the news of the day, or prophecies just uttered,, they could not comprehend. 8. Yea, from that time, likewise of old. 9. For my name's sake ; and so ver. 11. , Not because they deserved it, but for his own glory, and to carry out his plan of redemption, he still preserved them. 49 Chap. XLIX.] BIBLE NOTES. [Ver. 1. 10. Not with silver; not as when silver is melted so as to be thoroughly freed from dross. The result of these trials, sent to refine them, had not been a thorough purification. Furnace of affliction ; not amid wealth or prosperity, but amid affliction, as when in Egypt he called them, etc. ; or it has the sense, "I have, because thou art not fully purified, consigned thee to the furnace of affliction." 11. How should my name; "I will not allow my name to be dishonored by the utter casting off of this people, or have myself made to api)ear as the gods of the heathen." Unto another, to any other God. Ch. xlii. 8. The contest of old was between God-service and idolatry — between the Church and the world, holiness and sin, truth and error, God's works and man's works, God's method of salvation and man's method. The idols may not be just the same now, but the contest is the same, and we can only come off conquerors through Clirist. God followed up his chosen people through all these ages, and suited his varied dispensations of presence and prophecy and miracle to the need of each epoch, and would not let his people utterly leave him, but at last through them wrought out salvation for the Gentiles also. The forbearance of Jehovah with his unfaithful Church is a record of love worthy of such a climax as the love of Christ at the cross. The whole Bible is a record of the conflict of the Church and its Jehovah Head against the kingdoms of darkness and idolatry and of the world, in order that a plan of redemp- tion might be offered ; and not only this, but a conflict with sin, in the Church and in the people of God, in order that tlie evil of the natural heart might not root outtlie power of holiness and of faith. 12. The self-existent God would cling to his Israel with the holy intent of a divine purpose, and by his own infinite unbeginning and unending eternity assures them of success. 13. Spanned, spread out. Stand up together, obey me. 14. All ye, assemble. As often before (see references), the idol-serving nations are called as to a court, and asked to test their idol belief by showing which among them has foretold events. Jehovah did not claim to be one of the gods, but the only one God. Some of the heathen were willing to account him as among the gods, and the Jews thus combined his service with that of idols ; but this was not the service required. He would have no other gods in his presence. His service must be total, and not partial. Loved him; Israel, or his Church, and its Head. Chaldeans, the chief ruling race of .Babylon. 15. This refers to Israel, or to Cyrus as the one helped of Jehovah to overcome Babylon. Ch. xlvi. 11, etc. 16. Prom the time that it was, or its being or existence. This was no new plan of Jehovah's, but either from eternity, or from the first calling of the nation, or from the time when Cyrus was intended as his instrument, he had been at work. The idea is that of a Jehovah God intent from the beginning in perfecting his plan of salvation. It is the assurance of a Messiah Christ. 17. How many precious names ! See Gen. ii. 4. To profit, to have ultimate success. 18. As a river, abundant, and as continuous as successive waves. 19. Gravel, pebbles thereof. • His name, the memory or genealogy of count- less hosts of Israel. 20. Notwithstanding their unfaithfulness, and the fact that they should be taken captives to Babylon by the Chaldeans, yet the return from captivity is here predicted. Such is tho general view, but it seems rather to me a prediction of their captivity, and an exhortation to them to sing in the midst thereof, and to remember their former deliverances. 22. There is no peace, It is because of their wickedness they have been destroyed, and they should learn from their unrest to repent. ■ Or it may refer to such of Israel as still persist in sin. See references and ch. xlii. 24, 25. CHAPTER XLIX. GLORIOUS PROMISES AS TO THE MESSIAH, THE TRUE . ISRAEL AND THE OHUROH.— RELATIONS OF THE OHUROH TO THE WORLD, AND OF CHRIST TO HIS OlIUROH. Verse 1. O isles, all the land, or the world. Israel as the Church, and the Church as Israel, and Messiah as Head of the Church, here speak 50 as one. The unity of Christ and his people is such that it is only the weakness of human lan- guage that calls this a double reference. See Ps. Chap. XLIX.] NOTES On ISAIAH. [Veb. 2-2G. xvi. 10 and chs. xxiv. and xliii. 10, etc. The plan of salvation was from the beginning, and Israel was called and a Saviour provided for this. 2. Mouth, words. Hid me, from protection. Polished shaft, so as to penetrate, and finally succeed. See Heb. iv. 12. 4. I, Israel, or his Church. Judgment, cause, recompense, ground of ac- ceptance. Work, reward. 5. Though Israel be not gathered, con- verted. Although as a nation they should not all be saved, yet Jehftvah would be glorified and his purpose fulfilled in them. See ver. 6. 6. Light thing, not enough. My servant. This refers to the Messiah and to his Church, but more specifically to events after this. I think that Isaiah himself is to be regarded as speaking in the earlier verses, and he in his prophetic service typifies and represents Christ. 7. To him whom man despiseth, to the abhorred people or Church. Whom the nation abhorreth. Some refer this to the Jews as rejecting Christ. 8. For a covenant of the people, a pledge of the hope of salvation to the world. Establish, raise it up from degradation. Cause to inherit ; the desolate places shall become the inheritance of the Church, and of Christ as its Head. 9. The prisoners; those bound in captivity to idolatry and sin. Show yourselves, come to the light. ■ 10. Heat ; the deceptive appearance of water causes them to be as those smitten. The word is the one denoting a " mirage," or the illusory ap- pearance of water in the desert. 11. All my mountains; what now seom in- surmountable obstacles. Exalted, cast up or made a level path. 12. This represents the progress of the gospel, and the desire of all nations to hear it. The four corners of the earth are here meant. Sinim. It is perhaps impossible to determine what land this is. Commentators, ancient and modern, are much perplexed on the subject, and various countries — Egypt, Persia, China, etc. — have been mentioned as the one probably in- tended. We incline to the opinion that China is meant, as the name Sinim has been given to the Chinese by other Asiatics, though they themselves never use it. 14. The Church at times seems as if forsaken of Jehovah. 16. Graven, have thee right before mo, in con- stant remembrance. "Thoughts of thee are as familiar to my mind as if thy name was written on my hands." It was a custom in the East to inscribe the names of the dead, or of absent friends, or of their country, by some indelible mark on their hands or arms. Thy walls. Zion ia here spoken of aa a city or temple or church. 17. Make haste ; hasten to come to thee. Ver. 12, etc. Go forth, depart from. 18. The prophet speaks as if in vision, seeing the aiDproaching host. 19. Of thy destruction; thy destroyed laud shall once more teem with Jehovah's people. 20. After thou hast lost, the other; the children of thy childlessness. The idea is, that although they had met with great losses, and were regarded as a childless nation or one becoming extinct, yet for Zion's sake they should still be multiplied and their barrenness be fruitful. Strait, narrow. 21. Where had they been ? Where were these ? or from whence came these ? The idea is that of a bereft Church looking up and seeing the host flocking to Zion, and beholding unex- pected accessions. Jehovah in the mean time had a hidden remnant, and Gentiles were to be brought in. . 22. My standard to the people, his invita- tions to the nations. Thy sons. The Gentiles are thus represented as looking after the interests of Zion. 23. Nursing, nourishing. Lick up the dust ; bo subservient or obcisant, and acknowledge the supremacy of Jehovah and his Church. Ashamed, overcome. 24. Lawful captive; as one righteously in captivity, as were the Jews for their sins. Some read, " captives of the just," and take the word " lawful " as referring to their being the righteous and chosen nation. 25. The terrible, their enemies, such as the Babylonians. 26. This denotes the straits of hunger and thirst which shall come on their enemies, or the rage of disappointed conquerors when their booty has left them. Saviour ; blessed assemblages of names ! See Gen. ii. 4. 51 Chap. L.— LI.] BIBLE NOTES. [Ver. 1-11.— 1-14. CHAPTER L. THE 0AU8E OP THE AFFLICTIONS OF JEHOVAH 8 NATION AND CIIUEOH, AND DELIVEKANOE THEOUGH A MESSIAH TO COME. Verse 1. Bill of your mother's divorce- ment; "evidences that I have let Israel, my Church, permanently go." The relation between Christ and his Church is often spoken of as like that of marriage. The idea is, " Why do you sup- l)()se Jcliovah has sent and put away his Israel ? Ho had no plan to do this, and docs not even avail liiraself of the privilege to do it, as did the hus- band or creditor in Moscs'time; but ho did it temporarily because of your iniquities. It is your own work, not mine ; you have put your mother, the Church, away, and sold yourselves, but I have never legalized the act." 2. Notwithstanding their unfaithfulness, Jeho- vah was not put to it for methods of mercy ; and ulthough permitted as a nation to decline, the Church was preserved and enlarged. Rebuke, order or command. A wilderneBS ; their sands as dry as those of the desert. 3. Sackcloth ; he causes not only darkness, but mourning therewith, as when all Egypt mourned its first-born. 4. Here Christ himself speaks through his pro- phet (see ch. xlii. 10), whose language comforts the oppressed and weary Church. He wakeneth ; " betimes and constantly, and maketh me ever on the alert to hear in behalf of his people." 6. Plucked off the hair, beard ; a phrase of great insult. This is applied to Jehovah in his prophets and apostles, and ultimately to Christ as the chief and atoning Sufferer. The application of these words to Christ, while it shows their adaptation and the close unity of himself with his prophets and his Cliurch, does not preclude their application to his servants. Ps. xvi. 10 ; ch. xxiv., etc. 8. Stand together, at a court. We have the same idea as in Job, and often before. Ch. xlv. 20, etc. Adversary, my opponent in the question at issue. 9. They all shall wax old ; the opposers of Jehovah and his people would become worn out, and be gradually devoured as an old garment, but God and his Church shall endure. 10. Jehovah's people are those encouraged to have faith ever in troublous times. His servant, ver. 4 and ch. xlii. Stay, lean upon. 11. This refers to a class opposite to that of ver. 10. Sparks, firebrands. It is as if to say, " Trust, if you \vill, in your own light and your own de- vices, but know that the result I will ensure to you is that you shall lie down in sorrow." They would but kindle a fire to their own burning. CHAPTER LI. JEHOVAH THE HOPE OP IIIS PEOPLE; AND DELIVERANCE PEOMISED THROUGH HIM. Veese 1. Unto the rock. This refers to the fact that from a single man the whole nation had originated. 3. These are blessed promises for the Church. 4. Here Jehovah himself speaks. A law, rule of duty. My judgment, plan of salvation, 5. The isle, all lands— the Gentiles. 6. In like manner, or utterly. Luke xiii. 3. 9. Jehovah is called to appear on behalf of his people. Rahab, a name for Egypt. 52 Dragon, Egypt, or the crocodile as the emblem thereof. 10. Reference is made to former deliverances as the ground of future faith. 13. Where is the fury, etc.; what does it amount to, when Jehovah is thus engaged for his people ? 14. The captive exile, one bowed down. These terms describe a captive nation and Church like a prisoner in chains, or a starving man in a pit, hearing the news of deliverance and hasten- ing to come forth to liberty. Chap. LII.— LIII.] NOTES ON laAIAH. [Veb. 1-15.— 1. 16. Heaven and earth are alike to be fitted for Christ's people. 17. His fury. We have here and following a vivid description of tlio result of their unfaithful- ness. Trembling, reeling, which caused them to stagger as a nation. Wrung, sucked, squeezed or drained them out. 19. Unto thee, even famine and sword. Pull of ; are receiving this as a result of his displeasure. 21. Drunken, staggering, not with wine, but with "the wrath of God made to reel and fall. 22. Wehavehere two terms translated "Lord," as often Jehovah is the capital name. 23. Thou hast laid; thus were they down- trodden, like the stones of a beaten path. We are to look upon all these chapters as parts of a continuous whole, and not be led to discon- nect them by divisions of chapters and verses. From ch. xl. we have these glowing prophecies, varied in some respects, but all tending to tlie one prevalent idea — the trials of the people and Church of Jehovah as a result of unfaithfulness ; but also the sure promise of deliverance through a coming Messiah. CHAPTER LII. GLORIOUS THINGS IK PBOSPECT FOR THE CHURCH OF GOD, AND HER FUTURE HOPES IN A MESSIAH. Verse 1. Uncircumcised — unclean, the un- believers and the wicked. 2. Shake off; arise from thy humiliation and sit down upon thy place of honor. Loose thyself, from thy chains of servitude. 3. For naught ; so does the sinner always. 4. The idea is, that Israel was oppressed first by Egypt, then by Assyria, and then (ver. 5) by Babylon. 5. They that rule over them make them to howl ; or their rulers howl or oxult tyranni- cally over them. 7. Beautiful, becoming or timely. 8. Thy -watchmen ; these are the prophets and priests and teachers of the Law. Shall bring again, is returning to. 10. Made bare, defended his people. 11. This represents the Church and people of God as coming out from the world and being separate. The idea is taken from their return, which shall take place from polluted Babylon, but the reference is to deliverance in general. Bear the vessels, the priests, reference being had to ceremonial purification. 12. Rearward, protect you in front and in the rear. 13. My servant, ch. xlii. This is to be closely connected with the next chapter, which should be- gin here. Christ the Messiah is the servant, of which his prophets and his Church and nation were types. Deal prudently, manage wisely. 14. His coming shall not be to roign as a tem- poral king over the Jews, as they had expected ; and although many are astonished or wonder at such a one professing to be the Messiah, yet (ver. 15) shall he sprinkle or purify many nations. His visage was so marred. This refers not to natural appearance, but to his humiliation and suffering. 15. Sprinkle, purify by expiation. Such a one must be spotless himself in order to cleanse others. Shut their mouths ; bo confounded or silent before him. CHAPTER LIII. DESCRIPTION OF MESSIAH AS THE HOPE OP THE CHURCH, AND THE SUCCESS OF HIS SALVATION. In this chapter we have, as we compare them, the most precious and descriptive of the Messianic proph- ecies. Often in the Psalms the type and the antitype are so commingled that it is not ready work to analyze references which may appear obscurely concrete to men, and yet are a consistent unity from the spiritual view. But here prophecy appears as not at all the record of a single typical life, but as a direct prevision of the office-work and person of Christ. In her humiliation and seeming collapsfe. Chap. LIV.] BIBLE NOTES. [Veb. 1. Zion needs, more than ever before, strong consolation ; and so the prophet goes directly to the germ- inal root and the terminal branch — to the all-inclusive Alpha and Omega of all hope and faith. Even the seeming discomfiture to which the very Hope of Israel should be subjected is depicted with such graphic skill that the Church in his very trial may see its own triumph. Faith is no longer abstract and objective, but clear and subjective. The despised and rejected One in meek humility is led to death, but it is as the Sin-bearer, the great Intercessor, the completed Redeemer. No prophecy is more puzzling to tho doubting Jew of our day, and none more assuring to the Christian, who recognizes in prophecy fulfilled precious argument for faith. Verse 1. Report, testirnony. Arm of the Lord, the manifestation of the Messiah. 2. He shall grow up, he came up. The Mes- siah Christ thus appears before Jehovah. These difibrent names of the Godhead are thus given us to convey ideas of his various manifestations. God is called Jehovah with especial reference to his covenant relation to his Church and people ; and Messiah or Christ, with reference to the manifesta- tion of that relation as exhibited in the actual atonement and office-work of Christ as a Saviour. All these names of God are to be studied as full of meaning. Gen. ii. 4, etc. ' Root; he shall not, either in apparent strength or appearance, answer the expectations of the Jews. Form, fair proportions. 3. We hid ; as one hiding his face. It either denotes that they shunned him, or refers to his humility and meekness. 4. We did esteem him stricken, from above, as if for his own sake, whereas he was smitten only for theirs. He had no sins of his own, but the penalty of their sins was upon him, and yet they thought him stricken because he had displeased God. 5. Wounded, pierced. The chastisement of our peace, the pun- ishment by which our peace was procured. Stripes, scourging. Iniquity. See Rom. iv. 25 ; Gal. iii. 13. 7. Was afflicted, humbled himself. 8. Prison, distress ; or the whole may allude directly to his arrest and mock trial. Who shall declare his generation ? speak of his posterity. The idea is, "he shall be ac- counted of little importance, and in his death shall seem so completely cut off that the multitude of Jews shall regard him as utterly cut ofi", dead himself, and dying without posterity." Alexander reads, " And in his generation who will declare that he was cut off from the land of the living for transgression of my people — a curse for them ?" Stricken, made a curse, or to endure the penalty of sin for us. 9. Compare here constantly the facts and fulfil- ment of the prophecy as recorded in the Evangel- ists. The idea is as follows : " and they appointed him his grave with the wicked, but he was buried like a nobleman, because ho had done no violence," etc. Malefactors and crucified ones were cast forth unburied, but he was thus cared for. 10. When thou shalt make ; when he shall make his soul or life an offering, etc. He shall see his seed, his spiritual seed. Ver. Shad asked, "Who shall declare his generation?" and this is the answer. Prolong, extend ; when re-risen he shall live for evermore. The pleasure of the Lord; this is salva- tion. 11. Of the travail of his soul; the pain of his death and sacrifice shall have seen results^ The atonement shall compensate for the trial. By his knowledge; through the saving knowledge of himself shall many be justified. Servant, ch. xlii., ver. 2. ' 12. The idea is, " he shall be equal to the great- est conquerors ;" or else that the great and strong shall be given to him as booty. See ch. Hi. 15. Made intercession. This he did on the cross for the dying thief, and for sinners ever since. CHAPTER LIV. CONTINUED ASSURANCES AS TO THE PROSPERITY AND SUCCESS OP ZION, OB OF THE OIIUKOir. It must be noticed in this and former chapters that the fact is recognized that Israel and Judah as a temporal power — or, in other words, that the Jews as a nation — shall not recover their former great- ness. Jehovah had made of them already, according to the promise made to Abraham, a great 54 Chap. LIV.] NOTES ON ISAIAH. [Vbb. 1-17. uation ; and now, in order to fulfil the covenant, it was only necessary that in them all the nations of the earth should be blessed ; that Israel as a Church should be preserved ; that the true religion and the worship of the true God should be maintained, and a method perfected through them by which salvation could be offered to all. They should indeed lose their national prowess, but the Church, Zion, for which alone the nation had been protected, was to be made more glorious than ever. All Jehovah's dispensations with them had been to this end, although national glory would have been continued to them had they proved faithful. Because of their unfaithfulness Jehovah will not allow his covenant method of grace to fail, but will use their very unfaithfulness as an occasion for welcoming into their spiritual privileges all nations. While all shall not be the true Israel who are of Israel by birth, others by multitudes shall become true Israelites in the spiritual sense. The Jews themselves are here called upon to rejoice that their national adversity shall be spiritual prosperity, and an actual enlargement and extension take place. Every faithful Israelite would rejoice in this practical fulfilment of the covenant, and would still feel Jehovah to be his peculiar covenant Eedeemer. The Jews themselves were to be the first chosen instruments in the promul- ga,tion of this free gospel. Veese 1. Didst not travail with child, seemed to be barren. Children of the desolate. This refers to the Jewish nation ns now in widowhood or or- phanage, and yet to be more prospered than when she appeared united ; or else it refers to the Gen- tiles as being about to furnish more to the Church than did Israel. The term "married" is often used to express the covenant relation existing between Christ and his people. 2. Place, area, extent. Curtains, tent-cloths of the tabernacles. Cords ; these and the stakes held up the can- vas of the tent. 3. Thou shalt break forth, spread out. Gen. xxviii. 14 Shall inherit the Gentiles, possess nations. They shall be brought into subjection to the gospel. The Gentiles are here spoken of not only as being brought in, but. as a part of the inheritance of Israel. They are given to Zion as a practical ful- filment of the promise made to Israel. Inhabited, spiritually revived. 4. Ashamed, overcome. Widowhood, ver. 1. They had been as a nation forsaken of God, and as a Church often apparently so. ' 6. Here again we have an assemblage of glo- rious names, which belong to the Church now as then, and are intended to express the gracious relations of Jehovah thereto. Gen. xxiv., etc. Husband. The marriage relation thus often expresses the intimate and endearing relations of Christ and his people. 6. When thou wast refused ; of whom God had said. Thou shalt be rejected. The idea is, that this people, his early covenant choice, like ' tliat of a young wife, had been as it woro cast off for their iniquities ; but they shall not remain as those utterly cast off. This very bringing in of the Gentiles was to be the means of restoration to the Jews. 7. Gather, draw thee to myself. As a nation, Israel was in fact cast off, but as a Church it never could be utterly forsaken. 8. Little wrath, visitation or flood of wrath. 9. The waters of Noah unto me; "the promise I make in this respect is like that as to the Deluge — irrevocable and sure." 10. Covenant of my peace, the assurance of security to the Church. Such are still our pre- cious reliances. 11. Lay thy stones. Beauty, and firm foundation are here promised to Zion. 12. Windows, battlements or turrets. Agates, rubies. All these are named as pre- cious and valuable and firm structures. 15. They, the enemies. They shall gather, but shall not prevail. 16. Jehovah thus assures his Church that it is safe in his hands, since he can raise up those who shall forge instruments of destruction, and place them in the hands of wasters to destroy their enemies. 17. Condemn, answer and gain the cause. Heritage, promised possession. Tliis is a climax glorious enough for the Church down to the Millennium. 55 Chap. LV.-LVI.-LVIL] BIBLE NOTES. [Ver. 1-13.— 1-11.— 1. CHAPTER LV. A GLOEIOUS INVITATION TO ACCEPT SALVATION AS OFFERED THROUGH THE CHURCH AND ITS MESSIAH. Verse 1. Hoi attention. 3. Make, give you an interest in. Sure mercies of David; the mercies pro- mised to him and his seed, and especially through Christ. See 2 Sam. vii. 8-16 and 1 Chron. xvii. 12-14. 4. To the people, including Jews and Gen- tiles. Ho is also called the Faitliiiil Witness (iiov. i. C), and True Witness. Jlov. iii. 14. 5. Knowest not ; " is not designated as thy chosen, or as yet showing no signs of relation to thee." 8. For my thoughts. This is a reason why they should forsake their thoughts and ways (ver. 7), and at the same time an assurance of the omnipotent plan and methods of God's grace. 12. This expresses joyful success. 13. Fir, cypress. It shall be ; by-word shall bo, or the radical change which shall take place shall be a memorial. CHAPTER LVI. WHO MAY BE PARTAKERS OF THE SALVATION BY CHRIST; AND JUDGMENTS INVOKED UPON THE UNFAITHFUL OF ISRAEL. Verse 1. Keep ye, perform justice and right- eousness. 2. The Sabbath from polluting it, making of it a common day. The Sabbath is named be- cause it was the sign of God as Creator (Ex. xx. 11) and Sanctifier (Ex. xxxi. 13 ; Ezek. xx. 12), and as a Saviour from bondage (Dent. v. 15), and one they could carry with them into captivity. 3. Stranger, eunuch ; let no one who is not of the chosen nation, or who by the ceremonial ritual (Deut. xxiii. 1) would seem disqualified, feel any more that ho is so. The idea is, tlio abolishing of all restrictions that affected them either as proselytes or as excluded Jews. Dry tree ; not capable of receiving the bless- ings of this Church and Saviour and proffered salvation. 4. Take hold of, are faithful to the covenant or plan of salvation pvoposed by him. Obedience and faith are included. 5. Better than of sons; better than the honor of a numerous and blessed posterity. 6. See ver. 2. 7. The case of the Ethiopian eunuch is an illus- tration. Acts viii. 8. Beside those that are gathered, in ad- dition to his gathered ones. The true Israel or Church shall include not only the lost sheep of Israel, but also Gentiles. 9. From this point to about ver. 12 of the next chapter we have Israel described as departing from Jehovah. They have faithless shepherds or unfaithful teachers ; and enemies like beasts in- trude into the fold. Jer. xii. 9-14. The enemies are called upon to devour the nation for its unfaithfulness. 10. Israel's leaders are unfaithful, and this is a reason why the enemy should be allowed. Dumb dogs, giving no alarm as to pending danger. Sleeping, dreaming. 11. Greedy, looking out voraciously for self, and devouring, instead of guarding, the her- itage. Prom his quarter, to the extremest degree, or without exception. CHAPTER LVII. FURTHER PROMISES TO THE FAITHFUL. — EXPOSURES OP WICKEDNESS, AND ITS RESULTS. Verse 1. This is what happens when the leaders are unfaithful. See ch. Ivi. 9-12. Al- though the righteous are taken away, and al- 56 though in the depravity of the times no one seems to care, yet Jehovah even in their death shows mercy by taking them from coming evil. Chap. LVIL] NOTES ON ISAIAH. [Veb. 2-19. 2. Their beds, the grave. Each one walking ; this peace and rest shall only be to the upright. 8. The wickedness of the unfaithful Israel is here depicted. Sorceress, witch- workers ; those looking for direction to other sources than Jehovah. Num. xxii. 5. Adulterer and whore. As marriage is often used to denote the relation of Christ and his Church, so these terms often denote spiritual un- 'faithfulness as well as a special criine. Both are applied to Israel. 4. These arc gestures and acts of lewdness. Seed of falsehood, a spurious seed. 5. Inflaming yourselves ; exciting the pas- sions among the oaks or with idols. They even sacrificed to lust, and used idols to excite evil imaginations. Slaying the children, i;is sacrifices to idols ; or it alludes to the crime of child-murder, which is always a result of loose morals in this respect. See also 2 Kings xxi. 3-7. 6. Smooth stones. These were set up as altars by the heathen, and even by Israel when the command was to worship at the temple. See also the command in Ex. xx. 25. Meat, meal-oifering. Lev. i. 7. Comfort ; be satisfied with such worship. 7. Set thy bed. They thus combined lust and religion, whoredom and idolatry ; or else idolatry itself is thus characterized as spiritual adultery. 8. Thy remembrance, the evidence of thy guilt. Discovered, uncovered. They were wedded to others than the true God. Enlarged thy bed, readily accepted false lovers. Lovedst their bed. Thus they fell in love with other objects on sight; or some read, "thou lovedst their bed — thou hast provided room." Ezek. xvi. 16-25. The idea seems to be, that they were as greedy in their idolatry as is the harlot who sins without pay. • 9. Wentest to the king. Thus Israel had sought alliance with Egypt, and also with Baby- lon. Instead of regarding their conjugal relation to Jehovah, they went to these, as does a harlot with presents and perfumes to her courtiers, and sent messengers and sought alliances with the heathen and their idols. Unto hell, as low as possible. 10. Greatness of thy way, in the abundance Vol. II.— S of thy travel ; or seeking after foreign help, and yet, not hopeless in seeking, they persisted in false love. The great sin of Israel, and of the Church since, has been in forgetting where its strength is, and in too often seeking aid from the world, in- stead of its God. That helj) from the world which is obtained by alliance with it, and also conform- ity to it, often at the time seems grand, but the end is delusive. Life of thine hand, apparent or promised help. It refers to the help that they did seem to receive ; or else, " life of thine hand " means, " thy hand still able to sustain life," and refers to the vigorous vitality of sin, which is too often pursued with perseverance. Grieved, worn out. All this shows the persist- ency of the human heart in pursuit of its darling sins, and how false we are to the spiritual relation with our Maker, who is the husband of the Church. Ch. livr 5. 11. Lied, been so false as to seek foreign aid, instead of relying upon the bride, the husband, the plighted faith of Jehovah — a choice sealed by a covenant. Nor laid it, me or my promises. Have not I. "Is it because I have held my peace, and not come upon you with severe judg- ments, that you do not reverence me?" See ch. xlii. 14. 12. Thy righteousness ; " show by thy works how spurious it is." 13. Thy companies, false helps and idols in multitudes. One God is better than these all Vanity, breath. Inherit, be a part of the true Church. 14. And shall say, Jehovah. Cast ye up, build a highway. Stumbling-block, remove all obstacles. 15. Contrite, broken. He is high, and therefore has the power ; lowly, and therefore has the will; and what else docs the sinner want ? 16. Contend, bring the matter to an issue. The spirit should fail before me ; his people would be worn out by waiting and by the enmity of the world if Jehovah did not come to their res- cue and decide tlio case in their favor. Another idea is, " If God's mercy did not restrain his wrath, all would be utterly consumed." 17. Frowardly, perversely, obstinately wrong. 18. Him and to its mourners; the Church and its contrite ones. 19. I create the fruit of the lips. ""Words are my making, and I order this as the future Chap. LVIII.-LIX.] BIBLE NOTES. [Veb. 1-14.— 1. language for the Church and true Israel. Peace," 21. This is applied in ch, iv. 22 to the uufaith- etc. fill of Israel. CHAPTER LVIII. EEA80NS WHY ISRAEL HAD BEEN REJECTED AS A NATION, AND WAS IN SORROW AS A CHURCH J WITH EXHORTATIONS AND PROMISES AS TO THE OBTAINING OP JEIIOVAH's FAVOR. Verse 1. Daily ; they dealt in forms, but lacked the spirit, of the true faith. 2. Ordinances, Pa. cxix. 2. 3. This is what they, say in self-praise. Afflicted our soul, humbled ourselves. They claimed to have patronized Jehovah. Find pleasure, make a holiday sport out of it. Exact all your labors, make their servants work while they fast. Matt. vi. 16 ; xxiii. 14. The idea is, that they are busy money-making in the midst of their fast. 4. For strife and debate ; either using the time of their . fasting for unprofitable disputa- tions ; or some take it as meaning that during this period they indulge in complaints and ex- actions against their laborers. Fist of -wickedness, hand-to-hand quarrels. Ex. xxi. 18. Your voice to be heard on high; their fasts were noisy playdays, instead of silent and sacred sorrowing. 5. Such a fast ; one of mere spasmodic, formal humility, instead of a fast which is accompanied with good works and practical godliness. Afflict his soul, humble his body. Sackcloth and ashes, Esth. iv. 3. 6. Bands of wickedness, wicked oppres- sions. Break every yoke, of bondage. 7. Here we have practical religion. Hide not thyself; rid thyself of care for them. The whole doctrine from ver. 5-7 is, 'that ac- ceptable worship must be accompanied and sus- tained by righteous works. . 8. Then ; when in works as well as in forms you serve Jehovah. See ver. 10. Health, recovery from your present condition. Go before ; like a halo it will lighten thy path. Glory, his presence. 'Rearward ; thus protect where thou canst not keep watch, or be thy vanguard. 9. Putting forth of the finger, scorning of the righteous. Vanity, falsehood. ^ 10. Draw out thy soul, have compassion upon. In obscurity, in placo of it. 12. They that shall be of thee, thy seed. All this I is a promise of the extension of the Church among Jews and Gentiles, and the Jews were to be used as instruments, as were Paul, Peter and other apostles. Raise up the foundation, restore principles long neglected. Of paths, locations or reliable dwelling-places. 13. Turn away thy foot. Notice how the keeping of the Sabbath is made an essential and prominent part of true religion, and compare note at the close of Neh. xiii. Nehomiah and Ezra both directed attention to this matter in their day, and the institution of the Sabbath (Gen. ii. 3), and the direction with regard to it (Ex. xx.) so oft repeated, shows its fundamental importance. 14. Outward prosperity would thus result from serving the Lord ; or these figures are used to de- note both temporal and spiritual thrift. ' CHAPTER LIX. THE SINS AND FOLLIES OF ISRAEL THE CAUSES OF THEIR CALAMITIES; AND PROMISES STILL PROFFERED TO THOSE WHO WILL BE FAITHFUL. Although Israel had been unfaithful, and as a nation they decline, yet Jehovah fulfils his promise, and preserves a seed to serve him, and transfers the promises to all those of all tribes and nations who by repentance and faith embrace the true religion, and thus come to form the actual Israel in the true Church or spiritual sense. 58 Chap. LX.] NOTES ON ISAIAH. [Ver. 1-6. Veesb 1. Heavy, dull. 2. Not want of interest on his part, but want of faithfulness on theirs. 3. Muttered perverseness, uttered obstinate ■wickedness. 4. Vanity, falsehood. 5. Cockatrice' eggs, basilisks' or snakes' eggs — eggs of wickedness. Weave the spider's web, false and inade- quate supports. He that eateth ; those that eat die, and what is not thus consumed hatches out vipers. The idea is that of destruction ; and if there is seem- ing vitality, it is like that of serpents. Just as serpents' eggs, and serpents when trod upon, still have life, so their wickedness is persistent, and not easily crushed to the death. The crushed egg but lets out a viper. 6. Their webs ; their false weavings of excuse shall not cover them. 9. Judgment and justice. These here de- note well-ordered government. Overtake, come to us. 10. For the wall; something firm to lean upon or take hold of. 11. Roar, growl. Mourn sore, sadly moan. 14. Fallen in the street ; is prostrate in the dust, so as to be a public disgrace. 15. A prey, is plundered. Displeased, Gen. vi. 6, 16. Wondered; was deeply moved in sym- pathy for humanity. This points forward to Christ. Unto him, for himself, and to Israel and through Christ. The oneness of these in the plan of redemption cannot be conveyed by hu- man language. See notes on Ps. ii ; xvi. 10, and ch. xxiv. 17. These are terms to denote one clad like a warrior to secure a design. With zeal, jealous regard for his own glory, as we say a man is zealous or jealous in regard to his reputation. Jehovah was so, because his honor and glory were to be partaken of by his redeemed on^s. It was for his own sake and for his own glory, not only because vindication was due to these, but because the glory ■ and salvation of mankind were involved in such vindication^ For his own sake because for our sake. See the word "jealous" as used in 2 Cor. ii. 2: "For I am jealous over you with godly jealousy." • 18. Islands, all lands. 19. Lift up a standard, have a banner in the midst. Such is the cross, and we have a Leader (ver. 17) well prepared. 20. Although Israel as a nation should thus suffer, and even as a Church should be thus untrue, Jehovah will not forsake his Church. 21. Upon thee, my true Israel or Church ; and with it they should be partakers, and from them should blessings flow. CHAPTER LX. THE GLOEIOUS.PEOSPECTS OP THE CHUEOH. Veese 1. Shine ; be light or feel as if having a new illumination. The new dispensation should fulfil the old, although the temporal glory of the Jews should pass away, for salvation would be securedi As the climax of the covenant promise was Christ and his Church, the real end would be attained notwithstanding their national unfaith- fulness. Glory of the Lord, his presence as the Head of his Church. The guiding pillar of cloud and fire was often so called. 3. Although the Gentiles were to be brought in, it should be through the Jews. The Epistle to the Romans shows their advantage. Brightness of thy rising, in thy rising light. 4. Nursed, carried. " Thy sons" may refer to captive Jews gathered in, or to all who came to the true Israel. 5. Plows together. This is Christian unity. Others read, " brighten up." Fear, have holy reverence and throb with joy. Converted, poured in. These verses plainly describe a glorious extension of the Messiah's kingdom. 6. Cover thee, shall abound in thy midst. Just as in a trading city its importance might be known by the caravans flocking to it, so would Eastern nations flock to the Church. Midian, Northern Arabia. Ephah, Middle or Central Arabia. Sheba, Arabia Felix or Southern Arabia. 59 Chap. LXL] BIBLE NOTES. [Ver. 1-7. 7. Not only merchants should come, but the shepherds would bring the riches of their flocks. The wealth of the world will yet be made subser- vient to the Church. Kedar — Nebaioth, equivalent to Arabia Pe- trea, or Northern Arabia. Come up, as a sacrifice or offering. Glorify the house ; " cause my presence to be glorious in my Church." As in the wilderness and in the promised land the tabernacle and temple were ever held to as a central idea of their spiritual organization, so the Church and house of God's glory have been referred to ever since. 8. This probably describes the ships mentioned in the next verse as just appearing witli their white sails on the distant sea. At least it denotes the appearance of large accessions to the Redeemer's kingdom. 9. Isles shall wait, all lands be subservient to me. Tarshish, an important seaport of Spain and colony of Tyre. See notes on 1 Kings x. 22; xxii. 48;2Chron. XX. 36. Some make this a specific promise of prosperity to the Jews, but the whole scope of these prophe- cies shows that they are to be applied to the Church at large ; and all along, in chs. Iv. and Ixi. and elsewhere, are allusions to Messiah Christ as .the only one by whom the change is to be perfected. 10. This they did to the real Zion, but the reference is also general. In the weakness of human language we call these primary and secondary meanings or double references ; but the real unity of the theme and its object are such that there is no such distinction in reality. See notes on Ps. xvi. 10, etc., and ch. xxiv. Sons of strangers, those from another country. 11. Forces, strength. 12. All shall yield to the Church, whose gates are wide open to receive those who will come. 13. Fir, etc., cypress. These are named as the richest and most substantial strength and adorn- ments. 16. All nations should become tributary to the Church. Suck the breiast, be nourished by. Again we have, as before, a glorious assemblage of precious names. Gen. ii. 4, etc^ 17. For brass; "for brass, I will substitute." OflB-cers, government. Exactors, rulers. 19. The spiritual light shall be made more manifest and resplendent than the natural light. 22. Hasten, consummate it in its due time. CHAPTER LXI. THE MESSIAH, AND THIS OLOUIOUS ItESULTS OP HIS OOMINO. Remember that this is a part of the last chapter, and human. While convenient, we must not prophecies. Verse 1. If this is the language of Isaiah in his relation to the Jews, we know from its quota- tion in the New Testament that it has grander scope and significance. See note on chs. Ix. 10 and xxiv., etc. Anointed, officially appointed. All these are terms to denote large spiritual liberty. 2. Acceptable year, year of favor. 3. Appoint, made provision for or give pro- tection to. 6. Shall stand, shall be in active union and sympathy with you; your helpers and friends, and subservients to the Church or Zion, Sons of the alien, those not of the actual Israel, 60 and that all these divisions of chapters are arbitrary permit them to disconnect continuous narratives or 6. But ye. This seems to us to point to the prominence which would be assigned to the Jews in the introduction of the new dispensation to the Gentiles. Such were the apostles and early teach- ers of Christianity. , Boast yourself, be proud sharers in the glory of their conversion, or enter by mutual exchange. As to eating of their riches, compare Rom. xv. 27. 7, Double ; a recompense of honor double the former shame. They shall rejoice in their portion ; the Gentiles, having become sharers, instead of despair shall have rejoicing, while the Jews- too, have a double or abundant portion. In their land. This may refer to the Jews, Chap. LXII.— LXIIL] NOTES ON ISAIAH. [Veb. 2-12.— 1-5. or mean that the Gentiles, each in his place or own country, shall be partakers of gospel blessings. 8. Judgment, justice. Hate robbery for burnt-offering ; injustice when practiced under the garb of religion, as when they "devour widows' houses." Matt, xxiii. 14. Others translate, "I hate that which is taken away unjustly." Direct their work, give them reward. All this is a promise to the true Israel or Church. CHAPTER LXII. FURTHER JOYFUL PEOPIIEOIES AND PROMISES AS TO ZION, THE CHURCH OP JEHOVAH MESSIAH. Verse 2. A new name. See ver. 4. 3. Christ's Church and people are his glory and his diadem or royal ornament. 4. Hephzi-bah, my delight. Beulah, married. This denotes, as in the Canticles, etc., the close union of Christ and the believer and his Church. 5. Marry thee, cling as with conjugal love to the Church. 6. Ye that make mention, ye ministers or reminders of Jehovah. 8. By his right hand, most solemnly and powerfully. Meat, food. Temporal prosperity is here used as the expression for spiritual abundance. Sons of the stranger, those who will not embrace the true religion. Used here in reference to the Church, it does not mean foreign nations, but all those who will not be of the true family of faith. 10. This is a picture of all nations flocking to Zion, or the Church, a clear, smooth and perfect way being prepared. 11. Daughter of Zion, to the Church. His reward — his work, that which he receives or gives and his recompense. The idea is that of Messiah coming to his Church and bringing with him and before him the riches of the Gentiles, not only in a pecuniary sense, but a fulness of converts. 12. Sought out; instead of desolation, all shall inquire the way thither. CHAPTER LXIII. JEHOVAH OE MESSIAH TO BE PRAISED FOR THE TRIUMPHS OF HIS CHURCH, AND THE PRAISES AND PRAYERS OF HIS PEOPLE IN VIEW OF THEIR RELATION TO HIM. Notice how constant is the recurrence to the source of the future triumphs promised to the true Israel. This chapter, as others before it, is part of the continued narrative of prophecy and promise as to the true Israel. While tho fact is acknowledged that Israel as a nation, on account of its sins, has lost its political prominence, this is made the occasion for recognizing the greater promise which Zion, the Church, shall have by its purging and cleansing, and by the bringing in of the Gentiles, and the great extension and revivals which should be vouchsafed to it, and of which the Jews should be the heralds. Thus the covenant made to Abraham and his seed should be fulfilled, and Christ, as the end of the Law for righteousness, should in due time appear. 2. Wine-fat, wine-press, bloodlike or dyed in blood. Our salvation was by sacrifice and life- blood shod for us. 3. This verse gives the reason for ver. 2. His blood alone was shed for us. Of the people, or the nations. For I, and I. 4. In mine heart, determined. 5. Wondered, looked around with intense earnestness. Verse 1. We have here question and answer. The topic is Christ as manifested to tho Gentiles. Israel, or Isaiah as the prophet, sees Edom, the land of the Rejected Esau and type of the wickdd opposers of Jacob (Israel), or the true Church, coming in bright garments from its chief city, Bozrah, and inquiring, "Who is this?" and Jehovah says, "It is I." Even to the out- easts light is sprung up, and Christ is in their midst. 61 Chap. LXIV.] BIBLE NOTES. [Vek. 1-9. My fary, vindicatory justice or righteousness ; his holy zeal in action. 6. Make them drunk, stagger them ; crush and overwhelm them. 7. The prophet and Cliurch rejoice that thus the enemies of Israel, the Church, shall be over- come. Pa. Ixx. According to, as exhibited by. 8. Children that -will not lie ; " their chil- dren shall not deal falsely with me, or utterly forsake me." 9. Angel of his presence. Gen. xxii. 11 ; Ex. iii. 2, etc. Christ was the brightness of the Father's glory. Bare, took them up. 11. Then he, Israiel, or the Church of the present time. Others understand it to be Jehovah thus recalling his former dealings. Shepherd, leader in Moses. 13. In the wilderness, open plain or desert. 14. This verse compares the leadership of God's people with the passing of a herd of cattle into a valley to lie down and rest. So Jehovah's Spirit caused them to rest. 15. The soundings of thy bowels, the out- spreading of thy affections. > Are they restrained ? they are withdrawn. 16. Doubtless; "although now wo shall not exist as a separate nation, and the Jews as a na- tion cannot or will not claim to be the Church, or will fail to recognize it, yet still thou wilt be our Father." Thus the Church has ceased to be identical with Israel as a nation, but is made up of all who ac- cept Christ. Everlasting; not a new-made or recently- declared God, like many of the heathen idols. 17. To err. See judicial hardening. Ex. ix, 12. 18. Of thy holiness, the holy or chosen people. 19. Are thine, or of old. They here plead their covenant-conferred rights. CHAPTER LXIV. THE PEAYEES OF JEHOVAH's CHUEOH AND PEOPLE CONTINUED, WITH PEAYEE AND LAMENTA- TIONS OVEE THEIE DESOLATIONS. The Epistle to the Eomans is in many respects a counterpart to these closing chapters. Tlie prophet and the people and Church of God are contemplating the old and new dispensations, and we have alternations of hope and fear, of joy and sorrow, of confession and repentance. The Jews themselves recognized that Israel had failed in her obligations, but did not see so clearly as we do how for this she was to be cast off as a nation, but sufficiently preserved as a Church to fulfil the original covenant ; how Christ was to come as its highest fulfilment and the ultimate design of the call of Abraham ; and how, by the bringing in of the Gentiles and the extension of the Church, the covenant was to be still more fully ratified, and the Jews themselves, so far as faithful, highly honored. This change from an exclusive Church-nation, conforming to a system of sacrifices and a temple ser- vice, to a universal Church, with a Christ sacrificed once for all, was the central idea of the change from an old to a new dispensation ; and this they could not fully perceive. These chapters and the Epistle to the Romans make the whole plain, and show how thoroughly and effectively the promise was fulfilled and the covenant redeemed. Verbe 1. There is an allusion here to the scenes of Sinai. Ex. xx., etc. 2. Melting flre burneth, a fire kindling un- derbrush. 3. Plowed down, seemed as naught before thee. 4. Seen, O God; seen a God besides thee, which doetli so for him that waiteth for him. 5. Those that, such will. In thy ways, dispensations ; and will acknow- ledge even thy severer judgments to be righteous. 62 In those is continuance ; in thy plans or ways there is perpetuity and everlasting design. The verse presents that conflict of feeling which is often found in the Christian conscious of much unfaithfulness. 8. This is the right condition for a blessing. " The first step toward repentance is a sense of its necessity." 9. Wroth very sore, to the extreme. Gen. vi. 6. Thy people. His love to them, and choice Chap. LXV.] NOTES ON ISAIAH, of them as repositories of the true faith in a one God, is all they can plead — not of works, but of grace. By necessity they were fast coming to this. 11. This may refer to some captivity like that rVBR. 1-26. in Babylon, but in general to' evils to come upon the Church. 12. Eeft-ain thyself; be indifferent to us be- cause of tlio greatness of our extremity. CHAPTER LXV. THE PEOGEESS OP THE CHUECH, AND THE FATE OF THE UNFAITHFUL ISEAEL. "We have here a continued notice of the extension of the Church among the Gentiles, while the Jews are punished for their unfaithfulness. Yet even of them a remnant is saved, and through them (ver. 9), according to the promise, blessings come upon the Gentiles ; and thus they are made sharers in the glory and prosperity of the Church under the new dispensation herein described. See note on oh. Ixiv. Veese 1. Sought, inquired of by. Sought me not, in the ceremonial way, or by those not of the Jewish dispensation. Not called by my name, not of the chosen nation. 2. All the day, daily. 3. In gardens, in groves, as they did to Baal. Altars of brick; altars of their own plan- ning, instead of such as Jehovah ordered. Ex. XX. 24, 25. 4. Probably this alludes to a kind of spirit- worship. Bat swine's flesh, disregard the ceremonial law, and make broth of unclean things. As to the design of the ceremonial law, and as to un- cleanness, see Deut. xiv. 2 ; Lev. xi. 7. 5. Smoke in my nose, an offence and a fire or burning shame, or persons against whom his anger was smoking hot and his rage as a living fire. 6. It is •written before me, it is my settled purpose. \ Keep silence, rest. 7. Measure their former work, recompense upon them. In their punishment they should thus be made to represent the nation, and the iniquities of the father would be remembered. 8. New wine, juice. The idea is that of a good grape or cluster among the poorer, in which good juice may be found. 9. This was the Messiah-Christ. Elect, his chosen ones, or his Church. 10. Sharon — Achor. These were prominent points in Palestine — the one to the east and the other to the west. 11. A table for that troop, a table to For- tune, and a drink-offering to Fate. The idea is those indulging in idol-worship. 12. Number, consign. I 13. Ashamed, overcome. 14. Vexation, breaking. 15. For a curse unto my chosen, as a curse or sign of God's displeasure with his Church. Another name. It came to be called the Christian instead of the Jewish Church. 16. In the earth, land. Jehovah shall bo recognized as the God of truth by them even yet, because Jehovah would overlook their sins if they would repent. 17. New heavens, new order of things, or a new dispensation. 19. In Jerusalem. It was the spot where Christ was crucified, and from which therefore went forth joy to the whole earth. 20. Great blessings and prosperity are here de- scribed. As death is the result of sin, the idea here intended is that there shall no more be death in infancy or prematurely, or no longer imperfect development; but at the age of one hundred years there shall be the vigor of childhood to the faithful. This is all intended as a figure for spir- itual prosperity. Sinner; thqse who will riot be of the true Church. Accursed, given over to destruction. Instead of vigor of childhood at the age of one hundred years, a curse shall rest upon him. ; 22. A tree, long-lived. Mine elect, the Church, referring to all who receive Christ. 24. Like a good father, he will anticipate their desire. 25. These are emblems of happy peace. Dust, etc. ; the curse upon the serpent shall be fully executed. Gen. iii. 14. 63 Chap. LXVI.] BIBLE NOTES. [Vbe. 1-24. CHAPTER LXVI. THE CHANGE FROM THE OLD TO THE NEW DISPENSATION PURTHEE FORETOLD ; AND CONSEQUENT GLORY AND EXTENSION TO THE CHURCH, AND DESTRUCTION TO ITS ENEMIES. Verse 1. Where is the house? " what can ye build worthy of my glory?" 1 Kings viii. 27. 2. God dwells not only in temples, but in every sincere worshipper. The design here is to with- draw them from too great attention to mere temple adornments, and to impress them with the im- portance of personal religion. 3. The ancient sacrifices, although divinely ordered, are to pass away, and will become as odious as the rites of idolatry. All who follow out these courses will be regarded as choosing their own ways. See ver. 2. Slew a man, in sacrifice. The idea also may be conveyed that they had so degenerated into formalism as to make their service no better than idolatry. 4. Delusions, vexations. " I will give them over to thoir own devices, and realize their fears." 5. Tremble at, reverence. Said, Let the Lord be glorified; said so to you in derision. 6. This describes Jehovah as triumphing over his enemies. From amid his nation and Church he cometh forth to judgment. 7. This describes the new dispensation, and new and unexpected accessions to the Church. Zion is enlarged and the Gentiles brought in. Jews and Gentiles together rejoice in the increase, so sudden and plenteous. 8. As soon as Zion travailed, was in labor. So the new dispensation under John the Baptist and Christ, and especially at the day of Pentecost, was ushered in. 9. God, having begun to increase Zion, will carry forward the good work. 12. Upon her sides, near and faithfully. Je- hovah, as a mother of Israel, will care for her, and make the incoming of the Gentiles a part of her glory. The greatest glory of Israel was Zion, and although her other glories shall fail, a rem- nant shall endure, so that she shall be the hope and nucleus of Christianity. 14. An herb, as grass, vigorously. 15. Bender his anger, appease or discharge. 16. Will the Lord plead; his very pun- ishments are intended as arguments of love. Some refer all this to the destruction of Jerusa- lem about the time of the new dispensation. 17. In the gardens, groves consecrated to idols. Behind one tree in the midst. Some read, "one after another;" others, "after one in the midst," as one leader or after one idol in the middle of the grove. It refers to some rite or custom of idolatry which we cannot now define, as we do not know the particular conduct referred to. The word " purify" is here used ironically. They purify themselves by unclean defilements. In fact, the most probable reference here is to some form of lust-indulgence. We know that the heathen even deified lust. And the abomination, reptiles. They did these things as worship, and in direct opposition to the Levitical law. Lev. xi. 41-43. 19. Set a sign, perform a wonder. Escape ; the remnant of Jews preserved from these judgments, and intended to preserve Zion, or the true Church. Tarshish, ch. Ix. 9. Pul and Lud, parts of Africa or Ethiopia. The people of Lud are referred to in Ezek. xxvii. 10, as warriors. Tubal and Javan, Asia Minor and Greece. 20. All your brethren, converts from all nations. Some refer it to the scattered Jews, but while it includes them, the idea is more general. Upon horses, etc. This denotes great numbers, and a great inflowing to the Church. Litters, couches or divans. 21. Tak^ of them, the necessity of reconcilia- tion should be supplied from all. 24. Worm shall not die, perpetual torment. The image is taken from the valley of Gehenna, near Jerusalem, where carcasses were thrown and burned by a continual fire, and where worms con- sumed what did not reach the fire. Thus the book of Isaiah, while dealing largely with the Jews, and declaring Jehovah's dealings with them, and while alluding to the rebellious ten tribes, denouncing woes and prophesying events as to heathen nations, closes with these several chapters, which present to us the old dispensation as passing away, and yet the covenant to be fulfilled in the greater extension of the Redeemer's kingdom under 64 Chap. LXVI.]- NOTES • ON ISAIAH. [Ver. 24. tlie new dispensation, when the Messiah should have come and the Gentiles be welcomed in.; the Jews themselves being the heralds of the world-wide invitation. For about seven hundred years before 'the coining of Olirist (soo Introduction to Isaiah) the Jews had thos6 iJi'ophccics of Isalnh as a part of their Bible, and hence were not in darkness as to Jehovah's dealings with them, and not without ground of faith as to the future. These declarations no doubt encouraged the faith of the faithful, and served to comfort the ancient Church, while to us they still develop God's glorious purposes as to his Church, and by the fulfilment of much contained in them, stand as the evidence of inspiration and of faith, and enable us to sing and rejoice in the fulness of that blessed salvation in which we are now partakers. Vol. II.— 9 65 THE BOOK OF THE PROPHET JEREMIAH. INTEODUCTION. The period of this prophecy is about the year 600 B. C, and reaches from the thirteenth year of the reign of King Josiah in Judah until after the destruction of Jerusalem by Nebuchadnezzar and the completed captivity of Judah. See fuller note in the comparisoti of the prophets in the Introduc- tion to the Prophetical Books. Jeremiah was called to the prophetic office probably when about fourteen years of age, and exercised it through a period of forty years. When Jerusalem was destroyed he preferred to remain in his own land, and was permitted so to do ; but the Jews soon rebelled against the governor whom Nebuchad- nezzar had placed over them, and being afterward compelled to flee into Egypt, took Jeremiah with them. Ch. xliii. He there continued to testify against their wickedness, and to warn and foretell, as he had done before, the destruction of Jerusalem, but all to no avail. It is probable that he was stoned to death in that land. His whole life was spent in pleadings and warnings in order to restrain the Church and nation of Jehovah from sin ; and although subjected to many persecutions, he swerved not from duty, but made these the occasion for the exhibition of the most plaintive tenderness and the meekest Christian forbearance and love. His period was soon after the terribly wicked reign of King Manasseh. He plainly declared to Judah its sins and the judgments impending, and exhorted them to repentance and to the exercise of faith in their Jehovah God. At the same time they are informed as to judgments which will come on the enemies of the Church (chs. xxv. etc. ; xlix. etc.), while promises of the future blessing to the true Israel are declared in chs. xxx.^xxxiii. and 1. etc. The beginning of Jeremiah's prophecy was about seventy-five years subsequent to the close of that of Isaiah. It showed that the people, notwithstanding the warnings, promises and persuasions of former prophets, were still bent upon idolatry and wickedness, and yet Jehovah, by line upon line, precept upon precept, is pleading for their repentance and return to him. It is his people, his Church, wayward but yet sons, and the Father will never give them over to utter loss. Although they shall be punished, and as a nation finally destroyed, yet as a Church and as a separate people they shall survive. The method of grace shall go on to perfection. Although only a few are faithful, yet the remnant shall be the nucleus of the Church, to be augmented by the coming in of the Gentiles ; and so full salvation shall be secured through Christ, the Branch, the Lord our righteousness. Ch. xxiii. 6. The order in which these prophecies were delivered is probably not preserved in our version. The variations in the manuscripts are from ch. xxv. 13 to the close. The parchments on whidh they were written might easily have been unintentionally transposed, and there are other ways in which to account for these varieties of arrangement; but suffice it to know that these do not afiect the general correctness of the text, which has been vindicated by Hengstenberg, Keil and others against modern criticism. The whole prophecy, like that of Isaiah and the other prophets, was suited to the particular needs of the Cliurch and nation of Jehovah at that period ; while the warnings against sin, the invitations to repentance, the exposures of national evils, the predictions as to the future of the Church and its ene- mies, all aid in instructing us, and show us how intent was the divine perseverance in the accomplish- ment of salvation, and how fully the promises and threatenings of God's word are realized. As to the condition of the Church and state at that period, and as to the, contemporary kings of Judah — viz., Josiah, Jehoahaz, Jehoiakim, Jechoniah and Zedekiah — see 2 Kings chs. xxii.-xxv. ; 2 Chron. xxxiv.-xxxvi. As to the order of the prophets, see Introduction to the Prophetical Books. 66 • ■ NOTES ON JEREMIAH. CHAPTER I. THE CALL OP JEREMIAH.— HIS OPENING VI8I0NS AND ENOOUEAGEMENTS. Verse 1. Hilkiah, a priest, but probably not the high priest. Anathoth, about four miles from Jerusalem. 3. Jehoahaz "and Jehoiachin are included, but as each reigned only three months, they are not mentioned. Fifth month, about September. 5. Jehovah had thus intended him for this great service. He chooses as his ministers whom he will. ■' Sanctified thee, set thee apart, consecrated thee as a holy prophet. ' ' The divine partiality may choose one, but it is in order that the plan of Salvation may be offered to all. Since all are guilty before God, it would not be injustice for him to save one and not an- other. From a human stand-pOint it might be called partiality (Gen. vi. 6), but not injustice ; but when we find this partiality is not so much in order to save but one as to secure salvation to others, we find that it is the infinite partiality of an infinite love which saves one in order to perfect a plan for the salvation of all. See in full 1 Chron. V. 1, etc. Unto the nations. He prophesied to the Jews, but also to the Gentiles. ' i 6. Ah! an exclamation of surprise. 10. Set, designated. . ■ - To root out, to pull down, etc. ; to declare what shall be done in these respects ; to fore- tell the destruction of some kingdoms and the preservation and restoration of others. ' 11. Rod, shoot or branch. , The design of God's word is to make impression, and in order that his commission may be more vivid, Jeremiah has here a vision. Almond tree. This, as the word means, was early to awake or bud forth, and therefore denoted that he would hasten to perform his word. Ver. 12. 12. Well Seen, rightly seen. Seething, boiling. ■ And the face thereof. This either denotes that he saw it while looking toward the north, or that the spout of it was in that direction. It is an image for war, and this denoted the direction whence it should come. The Babylonians thus entered Judea from the north. 15. His throne, court. Babylon was made up of many kingdoms, and its various subordinate princes are thus represented as having authority in Judah, and sitting in judgment there. , 17. Gird up thy loins i as they did their loose dress. It denotes getting ready for work. Confound thee, break thee in pieces. The only Source of weakness to Jehovah's people is that dismay which arises from a want of faith in our covenant Helper. 18. Defenoed, fortified. Against the whole land ; although all should rise up against him, yet he would continue to stand firm and testify against their wickedness. The dungeon did not stop him, nor captivity shut his mouth, but with bold and plaintive pleadings he forewarned and besought. CHAPTER II. HOW JEHOVAH HAD DEALT AND WOULD DEAL WITH ISRAEL, HIS NATION AND CHURCH.— ACCUSA- TIONS AS TO THEIR SINFULNESS. Verse 1. Moreover, besides oi* in addition. 2. Espousals, early covenanted faithfulness. They had shown earnest devotion at times. Ex. xix. 8 ; Ex. xxxv. 20-29 ; Josh. xxiv. 16-22, etc. 67 , Chap. II.] BIBLE NOTES. [Ver. 3-25. Not Bown. God there provided for them with- out tillage. 3. Holiness unto the Lord. This was the motto on the high priest's breastplate, and for the nation. Deut. xiv. 2, etc. First-fruits. They were the nation first devoted to the Lord. Like the first-fruits, they were set apart to him. Num. xviii. 12 ; eh. xlv. Increase, income. Shall offend, be guilty, since Israel was God's chosen people. 4. House of Jacob. In this verso two terms arc used for variety and impression (just as wo often use language), but not as denoting different tribes. We often now convey ideas by calling the same thing by two different names. For this rea- son our Jehovah God has a multitude of precious names in Holy Writ. See Lev. ii. 4, etc. 5. Iniquity, wrong-dealing or injustice. Vanity, a name for wickedness in general or for idols. 7. Defiled, by worship of idols and evil prac- tices. They did not make of it a holy land. Heritage. It was thus by inheritance from Abraham. 8. Handle, expound, as the judges. Pastors, shepherds or leaders. Baal, the idol god of the Gentiles. Compare Judg. iii. 7, etc. ; Num. xxii. 5 ; 1 Kings xiv. 23. 9. Such is the divine zeal for salvation. The idea is that of pleading a cause before a court. 10. Chittim, Cyprus, but put for the islands of the Mediterranean generally. Kedar, Arabia. The idea is, " look from west to east." 11. Their gods, which are yet no gods. " Have even heathen nations, having gods which are not the true God, changed them? And how strange that you, having the true God, should for- sake him !" 12. Desolate, amazed. 13. They not only neglected God, but substi- tuted a false worship. Instead of trusting to the " fountain of living waters," they relied on cis- terns that could neither produce nor preserve. 14. Servant. Jehovah had intended him for a son. Ex. iv. 22. He was not either a purchased slave or a home-born one, but an heir, and had no right to degrade himself and render himself unworthy of his Jehovah-Father's protection. Spoiled, subjected to enemies. 15. Young lions, princes of Babylon. 16. Noph and Tahapanes, cities of Egypt, the same as Memphis and Daphne. 68 The crown of thy head. The Egyptians defeated them oft in battle, and King Josiah was slain by them. 2 Chron. xxxv. Vt. By the way, in the right way, or all along. 18. They were constantly prone to seek aid from others than Jehovah. Sihor, the Nile. The river, Euphrates. 19. Correct thee ; their reliances proved their punishments. Reprove, "be a source of evil which shall reprove you." Fear, " reverence for me as God." 20. I have broken. Some rea,d, " Thou hast broken," and make it an accusation of long-con- tinued guilt, rather than a reminder of former mercy. Transgress, swerve. Either idea is true, and would be appropriate. Playing the harlot, stretched themselves to idols. The t(5rm denotes not only a specific crime, but often spiritual lewdness or unfaithfulness to Jehovah. Deut. xii. 2. 21. Strange, foreign, wild. 22. Nitre ; not saltpetre, but an alkali like washing-soda. Soap, potash used with oil to make soap. It denotes the most thorough self-cleansing, which avails not. Marked, indelible. 23. Baalim, the Baals. See Judg. ii. 13 ; Lev. xviii. 21. ' Valley, Hinnom, to the south, where they wor- shipped Moloch. Lev. xviii. 21 ; 2 Kings xxiii. 10. , Dromedary.. Israel, in her false love and her incestuous desire for idolatry, is here (and in the next verse) compared to a camel or wild ass seeking the male animal. 24. Snuffeth up the wind at her pleasure ; in the strength of her desire she runs snuffing the air and snorting ; and so Israel is wanton. In her occasion. "Who can restrain the lust in her time of heat ?" They shall find her; there is no need to chase her through the desert, for she is sure in this the month or time of her heat to come to the open places wlusre the herds feed. So Judah is intent upon sin, and sure to be found in the places of idolatry. Thus Jehovah's Church and nation forsook him, but his love will save a remnant and bring forth salvation. 25. Withhold. They are besought not to go barefoot on pilgrimages to idols, and not to dry their throats, by joining in such worship. Chap. III.] ' NOTES ON JEREMIAH. [Vee. M. Thou saidst. This is their answer, as in ch. xviii. 12. Like hardened criminals, they say it is of no use. Thoy are without hope and without God in tho world. Or they may bo understood as referring to what the prophet had just said of their intense lust for wickedness, and make their very iniquity an excuse for continuance in sin. Strangers, strange gods. 26. Ashamed, overcome, reduced, although shameless. Our word " ashamed " has a different sense from the term as generally used in the Bible. 27. Stock, to wood as an idol. 28. According to. Thus they had multiplied idols. ■ > 29. Plead, contend or oppose. 30. Received no correction; it did not make them correct. 31. O generation I " Oh do you of this gene- ration, regard the word of the Lord?" How, through his prophet, Jehovah pleads with his un- faithful Church and nation, and with the erring ever since ! It is the same love which reached a climax at the cross, and never knows decline. A ■wilderness, as darkness or deflation. He had been light and prosperity to them when they would serve him. We are lord^, have dominion, are unre- strained and amenable to no one. Thus the favor of God makes them self-exalted, and pride will have a fall. They thus throw off God's authority. 32. These were prominent riches of the East. 33. Trimmeet thou thy way, usest cunning devices. The wicked ones. They were even able to instruct in wicked devices those not of God's people. 34. In thy skirts, upon thee. So we say of a guilty one, " He cannot clear his skirts." The blood of the souls of the poor inno- cents. It refers to the child-murder of idolatry, or else carries out the reference to unlawful loves in former verses, and represents them as making way with their illegitimate offspring. Secret search ; so barefaced was their sin that a casual observation could detect it. 85. Anger, Gen. vi. 6. They attempted to justify this mixed worship. They worshipped Jehovah also as among their gods. Plead, argue the case, enter into judgment. 36. Gaddest. They went wandering about to these false helps. To change thy way, to go in the wrong way. Ver. 17, 18. Ashamed, disappointed in, overcome by. Ver. 26. 37. Thine head, those disappointed. Rejected, despised. CHAPTER III. THE GEEATNESS OF JTJDAH S WICKEDNESS. — CALLS TO EEPENTANCE AND CONFESSION. Veese 1. We have here in the first five verses. a promise that Jehovah will graciously receive his people, if, leaving these false confidences just al- luded to, they will return to him. Although the unfaithful wife is repudiated, and although, like a harlot going after many lovers, Jehovah's Church and people had gone after many idolatries, yet he is ready to forgive. Played the harlot. The allusion is to idol- atry or spiritual unfaithfulness, here, as often, compared to adultery. To be an unfaithful hus- band or, wife is the highest degree of human un- faithfulness, and hence unfaithfulness to the cove- nant God is likened thereto. 2. High-places, spots for idolatry. Judg. iii. 7 ; 1 Kings xiv. 23. . Arabian, robber who watched to waylay trav- ellers.- 3. Latter rain. They have in the East co- pious spring and fall rains, and crops depend on theso> The latter rain is that of spring. See ch. V. 23. Whore's forehead, act brazen. ,4. Guide of my youth. Jehovah had guided his Church and people in their earliest youth, and although thus guilty, the divine zeal for our sal- vation did not abate. 6. Here commences a distinct prophecy. It is continued to the end of ch. vi. ' Played the harlot. This refers to her idol- atry. The actual sin of fornication was no doubt common, and often associated with idolatrous worship. 7. Jeremiah's attention is here called to Israel, or the ten rebel tribes, who for their unfaithful- ness had already been carried into captivity. Chap. IV.] BIBLE NOTES. [Vee. 1-3. Judah, although knowing this, instead of being warned by the example, was still treacherous and faithless. 8. A bill of divorce, cutting off. 9. Lightness, unrestrained diffusion or ex- tension; or, as some read, "infamy." With stones and with stocks, stone and wood. To these 'they bowed in worship, and were thus wedded to these instead of to " thy Maker who is thy husband." 10. But feignedly, but with falsity. 11. Justified herself, shown herself righteous in comparison with false Judah. Notwithstand- ing such a warning as the carrying away of the ton tribes, they now rivalled their former history in their wickedness. 12. Toward the north. The prophet is thus represented as calling upon captive Israel in As- syria or Babylon to return and be his people, be- cause Judah was so unfaithful. 13. Here is forbearance and love, anticipative of that of Christ on the cross. Scattered thy ways, indulged far and near thy evil courses in every place of idolatry. 14. I am married. Thus, as elsewhere, is the affection of God's grace expressed, Some, how- ever, here read, "Although I have rejected you." One of a city and two of a family ; how- ever sparse and scattered they might be in their captivity, yet Jehovah would save a repentant remnant. No doubt some of the members of the lost ten tribes did return with Judah when it was delivered from its captivity. Assyria had become .a part of Babylon. 15. Pastors, shepherds or guides. 16. They shall say no more. The ark, etc. The ark, with the two tables of the covenant and the cherubim overshadowing, had been to them the sign of Jehovah's presence; but in the new dispensation Jehovah would be so personally present in his Church that amid the greater glory they would no longer look to these as their faith- centre. - The ark was never replaced in the second tem- ple, rebuilt after the captivity ; but the temple itself and Jerusalem symbolized the Church, until Christ as the true Temple came to fulfil all things, i V It is not unlikely that Judah, or the Jews, had gloried over Israel, or the ten tribes, because they retained the ark, and denied now to them any participation in the promises. 16t That be done anymore; neither shall it be made or reproduced any more. 17. Inspiration, regardless of time, here reaches into the glorious Christ-future of the Church. Imagination, obstinacy. 18. Of the north, Babylon, etc. As Assyria became subject to Babylon before the captivity of Judah, the ten tribes, who were captives to the Assyrians, were scattered through Babylon and its empire, and no doubt some may have returned. See Isa. xi. 12 ; Hos. xi. 8. 19. A gdbdly heritage of the hosts of nations ; the most desirable heritage among the multitude of nations. And I said. It was by a recognition of their relation to Him as their Father that like prodigal sons they were to return. ' 21. High -places, idol spots. 1 Kings xiv. 23. They are here represented as repenting. Perverted, made crooked; gone out of the straight paths of duty, 24. Shame hath devoured. The disgrace of idolatry had thus been upon them as a gnawing disease and misfortune. To false gods they had offered up their riches in sacrifice. 25. We lie down in our shame, are covered with disgrace. CHAPTER IV. peomises to isbael. — pleadings with judah. — lamentations over the evils to come ufon Jehovah's people and church. Verse 1. Shalt thou not remove, be wan- derers. ' 2. And thou shalt swear, if thou shalt swear. The Lord liveth. This was a form of oath, and is equivalent to the declaration of allegiance to him instead of to the dead false gods. 70 Judgment, justice. And the nations, then shall the Gentiles. 3. Break up your fallow ground, make an overturning. The hearts of the Church and people of Jehovah had become like an untilled field, in which thorns were growing ; and there was heed to Chap. IV.] NOTES ON JEREMIAH. [Vee. 4-30. make a thorough breaking up, and not to attempt to sow among the thorns. 4. Oiroumoiee, dedicate yourself anew. See full note on Deut. x. 16. Foreskins. The comparison is here carried out, and as circumcision denoted the carnal and impure which were removed, so they here are be- sought to remove everything impure, and to give themselves to Jehovah. Fury, Gen. vi. 6. '5. Blow ye the trumpet; the usualJewish signal for assemblage. We hav6 now a represeU- tation of the evil aa coming. ' ' i Unto the defenced cities, fortified citiesj as Jerusalem, that they mightbe less exposed to the invaders. 6. Zion. The Church of Jehovah was the rally- ing-sign. ' Retire — stay not, flee and delay not. 7. The lion, Babylon. Thicket, place of his lair. Here it is Baby- lon, the strongly-fortified city. Destroyer of the Gentiles, the nations ; the great conquering power of the world. 8. Usual signs of mourning. 9. Perish, fail. 10. Thou hast greatly deceived. The reply is in ver, 14 and 16. ■ Jehovah thus utters from his own mouth the words of all Judah, who, instead of blaming themselves for these calam- ities, accuse Jehovah of breach of promise. He had promised them peace, but upon conditions with which his Church and people had not com- plied. Some take this as the direct assertion of the prophet, and regard it as declaring ' that Je- hovah had allowed them thus to be deceived. See Ex. ix. 12. We know that Jehovah in his wise providence permits men voluntarily to do that which he designs shall, even in its wickedness, accomplish his purpose. See Eom. viii. 32 ; Acts ii. 23. Why sin is permitted at all in this world we know not, but shall ka6w hereafter. Suffice ii, now to know that where sin abounds, grace much more abounds, and, while we are conscious of being under the control of God, we are also coiiscious of the right of choice. 11. A dry wind of the high places, a simoon, or desert wind, sweeping over the hills. It shall not be the refreshing breeze, or the useful one by which the grain is helped, but the choking east wind of the desert. 12. Even a fall wind ; " a fuller wind than these shall come for me." His judgments should be stronger than the east wind. Give sehtence, utter judgments. 13. He shall come up, the Babylonians. Spoiled, destroyed. 15. Dan, the northern border, and to Mount Ephraim, or the very centre. ■ 16. Watchers, besiegers. 17. As keepers of a field, in close watchful- ness. Because, surely. '- 19. My bowels. These denote the seat of the afiectious and the vital parts, as does heart with us. The! prophet thus in plaintive lamentation expresses his feelings or those of the Jewish nation and Church in such calamities. 20. Curtains, of the tfent, and thus put for household desolation. 21. Standard, ensign of our enemies. 22. Here Jehovah speaks. Foolish. This in the Scripture sense includes wickedness. Sottish, very foolish and stupid, as those drunken. 23. The earth, land. It is as if the chaofl of Genesis had come again. Void, empty. 24. Moved lightly, as if light things. , 26. At the presence, because of his visita- tion. 29. The wtole city, every city. So. Spoiled, desolated. 30. Rentest thy face ; Heb. eyes. 2 Kings xi. 80. This refers to the ancient custom of painting the eyelids; and the word translated "rentest" is here to be understood in the sense of tearing open, and refers to the effect of the operation of paint- ing the eyes. Large eyes are much esteemed in the East ; and the black border, by its contrast with the white of the eye, certainly gives a much- enlarged appearance to that organ. All the false substitutes for the prosperity and beauty which God had vouchsafed to Zion and Jerusalem if faithful would be of no avail. 71 Chap. V.-VL] BIBLE NOTES. [Vee. 1-31.— 1. CHAPTER V. JEHOVAH'S JUDGMENTS UPON HIS OHUECH AND NATION FOR TtlEIR MANIFOLD SINS. Veese 1. Broad places. This, no doubt, means the market-places and other spacious areas in the cit.y wliere citizens met for doing business with each other. Bxecuteth judgment, doeth rightly. Pardon it, Jerusalem. 2. Though they say, The Lord liveth, etc. ; although they use the usual form of oath and swear by Jehovah, they are false. ' 3. Upon the truth, for the purpose of estab- lishing it, and yet his very visitations hardened them ; they would not be reformed. 5. I -will get me unto the great men, etc. All alike were thus disobedient, and those most prominent seemed altogether to have broken from authority. 6. A vrolf of the evenings, a night \volf. Leopard shall -watch, lie in wait. 8. In their idolatry or spiritual adultery, and in their actual sins, they are thus compared to a well-kept animal only filled with beastly lust. They abused their plenty and sinned in the most abandoned manner. Neighed, had burning desire for. 9. Avenged. This expresses the righteous judgment and execution of justice against sinners. It has not the meaning of our word "revenge." " Shall I not inflict upon them' severe and signal punishment ?" , 10. But make not a full end. It is glorious to see how the preservation of a remnant is kept in view, that the promise to Abraham and his seed, and to David, may be fulfilled, and Christ as a Saviour come from this race. Thus in ch. iv. 27 the same expression occurs, and now three times in this chapter (ver. 10, 18, 22) the same assurance is given. Amid deserved wrath mercy is remem- bered. See note at close of Lamentations. 12. Belied, denied. It is not he ; he is not such a being as his pro- phets declare. Neither shall evil come upon us; their threateninga shall not be fulfilled. 13. This is what the false prophets continue to say. 16. Their quiver is as an open sepulchre ; the arrows of the Babylonians should consign multitudes to death. 18. I will not make a full end \?ith you ; will not utterly destroy you. See ver. 10 and the promise in 2 Sam. vii. 13, etc. 19. Strange gods, .idols. This came to pass about twenty-five years after. 21. Foolish, wicked. 22. Thus God had assigned to the sea its bounds. 23. Gone, " departed from me," or gone to de- struction. 24. The former and the latter. Tlie former rain is that from October to December, and the latter or spring rain that in March or April. Ch. iii. 3. The appointed weeks of the harvest. These were the seven harvest weeks between pass- over, early in April, and pentecost. See Deut. xvi. 25. Turned away. Becauseof their sins Jeho- vah -vyas now withholding from them temporal prosperity. 27. Waxen, grown. 28. Judge not the cause, do not justice. Yet they prosper. So the wicked often do, and the Psalmist tells us why. Ps. Ixxiii. 17-20 ; xcii. 7. 29. See ver. 9. 31, Bear rule, are guided by them. What can ye do in the end thereof? It is well to look to these final consequences of acts. When these false things failed, they would have no refuge. CHAPTER VI. DESCRIPTIONS OP JEHOVAh's JUDGMENTS UPON HIS UNFAITHFUL CHURCH AND PEOPLE, CONTINUED. Verse 1. Children of Benjamin, Tliese were now included with Judah, and the prophet, perhaps because of his own descent, addresses them thus earnestly. 72^ Tekoa, about twelve miles south of Jerusalem. The alarm is also to be there sounded, A sign of flre, signal fire, to denote the ap- proach of an enemy. Chap. VI.] NOTES ON JEEEMIAH. [Vee. 2-30. Beth-hacoerem. This was between Jerusalem and Tekoa. The name literally means, "house of the Yinoyard." It was evidently an elevated station, from which " a sign of fire " could be seen afar. The passage clearly shows that it was cus- tomary among the Jews, as with other nations, in this manner to telegraph good or evil tidings from tower to tower and mountain to mountain. Out of the north. The Babylonian invasion is thus foretold. 2. I have likened. Some read, " I will destroy the daughter of Zion, the beautiful and delicate one." Jehovah's Church is thus called. 3. Instead of being a great centre and city, it shall become as a pasture-ground of the wilder- ness. Against, beside her. 4. Prepare ye war against her. These are the words of the invaders hastening on to the at- tack, and not being able to make it by noon, they stop not for the night. Woe unto us ! This represents their impatience for attack. They wish the day was longer, and regret to see evening approaching. Are stretched out, the sun is hastening. So now by the lengthened shadow we denote the de- cline of the day and of life. 6. A mount, embankment. 7. Spoil, robbery. See 2 Kings xxi. as an evi- dence of this. Before me, the cry which resulted from, pain and wounds came up before Jehovah continually. 8. Be thou instructed; "beware; take warning before these judgments come upon thee." 9. The remnant ; even those left in Judea should be gleaned or stripped by the enemy ; hone should escape ; and so it was. Turn back thine hand ; repeat thy gleaning, as does the gleailer of a vineyard, who picks each bunch, and again and again puts his hand into his basket. Thus Jehovah is represented as di- recting the enemy to niake full work. The sins of his Church and nation required such judgments to purify them. 10. Uncircumcised, fleshy, carnal, not con- secrated to God, but covered with the flesh, A reproach, object of derision. 11. Husband with the wife, whole families. Pull of days, with those extremely old. 13. Covetousness, world-service instead of God-service. 14. Healed also the hurt ; deal lightly with the breach or departure from me of my Church and people. The allusion is the same as in Ezek. Vol. 1,1.-10 xiii. 10-16, etc., where the prophets are accused of flattery. Slightly ; speak gently of their sins when they should have exposed and denounced them, 15. Abomination, This refers especially to idolatry. 16. Stand ye in the ways, and see ; be as those in the proper place seeking direction. 17. Watchmen, prophets, who, like watch- men, by their trumpet-like prophecies, forewarned them. So had Amos, Hosea, Isaiah and others before this, 18. O congregation I ye assembled ones ; probably meaning enemies. 19. The fruit of their thoughts; their evil counsels against Jehovah should fall upon them- selves. 20. Sheba, Arabia, from whence they obtained the most fragrant spices. Sweet cane, calamus, which was a valued aro- matic. It was used in making the holy anointing oil. Ex. XXX. 23. The idea is, that no legal ofier- ings, however perfect or rich, could be acceptable to Jehovah where there is no heart and where works do not correspond. 21. Stumbling-blocks, means to punish you. Ex. ix. 12, etc. 22. Sides of the earth, from remote places. The forces of the widespread Babylonian empire are referred to. 23. Thus the Church is forewarned, and after- ward punished, but not to utter destruction. After the captivity there is a return, and in Bethlehem of Judea the angels in due time announce a Sa- viour. Matt. ii. 5, etc. 26. Wallow, roll. All these terms denote the most abject humiliation. 27. I have set thee; the spoiler Nebuchad- nezzar. A tower, one to look out, scan and try my people. And a fortress, or scrutinizer, to observe their conduct and warn them. 29. Are burned, in full blast. The lead. This was used in separating silver from dross. Pounder, refiner. . This describes the refining, process, but the Jews were so thoroughly alloyed with idolatry that all former means had failed to. make a permanent separation. 30. Reprobate silver, refuse or rejected silver. So permeated with alloy 'were they that all means of separation had failed, and men called them silver not worth refining. 73 Chap. Vn.] BIBLE NOTES. [Vek. 1-34. CHAPTER VII. FUKTHER WARNINO AND JUDGMENTS IN RESPECT TO JUDAH, THE OHUROH-NATION OP JEHOVAH. Verse 1. Chs. vii., viii. and ix. are connected, and were probably uttered by the prophet on some public occasion in the reign of Jehoi- akim. 2. Stand in the gate of the Lord's house, where the people were assembling for worship. 3. Amend your ways, ch. vi. 20. They thought forms were enough. Dwell in this place; he would not scatter them as had been predicted. 4. Are these, the various buildings of the temple ; and they relied upon this fact for protec- tion, instead of upon conformity to his laws in conduct as well as in worship. 5. Execute judgment, carry out justice. 7. See ver. 3. 9. Baal, the idol god of the Phoenicians. Judg. ii. 13. 10. Delivered to do all these abomina- tions ; " protected from punishment in doing them by the fact that we have exercised the usual form of worship." They thus made their re- ligious forms an excuse or cloak for indulgence in sin. So ever since there have been formalists in religion, " who pay tithes of mint, and anise, and cummin, and forget the weightier matters." 11. Become a den of robbers; a fit place for such, just because they go through the forms of religion. Matt. xxi. 13. 12. This refers to the case of Eli and flie ark. See references. 13. Rising up early, giving you timely notice. 15. The ten rebel tribes of Israel, known as Ephraim, had already been taken captive by Assyria. IG. Pray not for this people ; as if to say, " their day of grace is past." 18. To make cakes to the queen of heav- en; as oiferings to the moon. This verse de- scribes their idolatry. This was their meat or meal-offering, and they also made drink-offerings,. as if worshipping Jehovah. .Lev. i. 7; 19. Provoke me to anger; "try me or put me to the test." Gen. vi. 6. Themselves; "do they not in thus tempting me try themselves or test their own unfaithful- ness, to their own disgrace ?" 74 21. As we have often seen in Second Kings and Second Chronicles, etc. , the Jews attempted a mixed worship, either serving Jehovah as one among the- gods, instead of the one only God, or else sacrificing conjointly with the rest. By the ceremonial law the burnt-offering was to be completely consumed, and the flesh used for sacrifice instead of for food ; but it was intended that obedience or good works should be associated with worship. As they were so corrupt, Jehovah tells them that these observances will not avail them. No admixture of truth will sanctify error. Ver. 23 shows that the point illustrated is the necessity of obedience and the worthlessness of mere form. Unto your sacrifices. This refers to the usual peace-offerings, etc. Lev. i. 7. 22, Burnt-ofiferingB or Baorifloes, These were not the primal duties, but only symbols of heart-service. 24. Imagination, stubbornness. 26. Hardened their neck, were obstinate. ■ 28. Correction, instruction. 29. Out off thine hair ; as one in deep grief, going like Jephthah's daughter on the mountains to bewail. Wrath, Gen. vi. 6. From being the objects of his, love, they had become a generation for his anger. 30. Abominations, idols. Idolatry, or the love of something else than God, is the foundation of all sin. 31. High-places of Tophet, altars for the worship of Moloch. See note on 2 Kings xxiii. 10. King Manasseh even built idol-places in the courts of the Lord's house. See 2 Kings xxi, 4-7. Valley of the son of Hinnom. This was a deep ravine to the south of Jerusalem where horrid rites were practiced, and was a type of hell. 33. Fray, seare them ^way. By war or fam- ine they should thus perish, and lay unburied there. 34. The voice of the bridegroom and the voice of the bride, etc. This alludes to the joyful marriage processions and festivities com- mon in the East. Chap. Vm— IX.] NOTES ON JEREMIAH. [Ver. 1-22.— 2-9. CHAPTER VIII. CONTINUED PKOPHEOY AS TO THE JUDGMENTS TO COME ON THE CHURCH-NATION OP JEHOVAH, BECAUSE OP THEIE UNFAITHFULNESS, AND LAMENTATIONS OVEE THEIR SAD STATE. Verse 1. At that time, -when enemies thus fall upon them. They shall bring, these enemies. 2. Before the sun, etc. To be left unburied, and yet these heavenly bodies which they had worshipped, instead of preventing the outrage, would shine down upon them. . 3. I have driven them ; wherever they are scattered by the enemy, allowed by God for their punishment. 4. He turn away, Judah. "Can it be that they are so hardened as to persist in rebellion against their covenant Jehovah ?" 7. The " stork," " turtlo-dovo," etc., are named hero as migratory birds, which, although leaving for a time, know when to return. 8. In vain made he it; it has no effect on your outward conduct. Pen of the scribes is in vain.' Perhaps ,the idea is included that they had written falsely.. Ver. 9. 9. Ashamed, overcome. 10. Covetousness, world-love, instead of Je- hovah-love. 11. See note on ch. vi. 14. 12. Visitation, punishment. 14. Why do we sit still ? The best thing they could do was to flee to the defenced cities, and in silence there recognize God's hand.- Works and repentance should go together. Water of gall to drink. Evil, like poison, come upon them as a punishment from Jehovah. 15. Health, healing. Ver. 11. 16. Prom Dan. The invading hosts of Baby- lon came from the north. Neighing. This describes the advance of war- horses. 17. Cockatrices, basilisks, or the most deadly kind of adder. Enemies are thus designated. Charmed, This wis a power possessed by some persons, who by music so attracted the atten- tion of the serpent as to enable them to catch it. 18. "My very attempt at comfort is but sor- row." ' 19. Par country, Babylon. Zion, Jehovah's Church and nation, is thus afflicted for want of faith and corresponding works. Yet Jehoviih was in their midst, ready to forgive them and fulfil his covenant. Strange vanities, foreign gods. 20. The siege lasted two years, and no deliver- ance came. 21. Hurt, breach ; breaking up the wound and rent made by their sins. They had torn them- selves from Jehovah. Jehovah feels the wounds of his people. Black, covered with mourning. 22. Balm in Gilead ; no creative agency in Jehovah's land. It was not the want of a healer (ver. 19), but because they would not use the remedy. Health, wound. Recovered, restored. The first verse of the next chapter is the pathetic close of this lamentation, and should be read with it, as in the Hebrew. CHAPTER IX. CONTINUED PROPHECY AS TO JUDGMENTS TO COME UPON THE CHURCH-NATION OF JEHOVAH.— EXHORTATIONS TO MOURNING AND REPENTANCE. Verse 2. A lodging-place of wayfaring men ; such as those at which travellers stop. Adulterers, unfaithful . to ■ plighted faith. Spiritual infidelity is meant. 3. Bend their tongues; their tongue is as ready and apt for lying as a bow for bending. 4. Utterly supplant, overreach, deceive and deride. 7. Melt them and try them, as silver is tried. How shall I do?" "How else can I deal with Zion?" He uses deserved chastisements for her purification. 8. As an arrow shot out, deadly. Ver. 3. He layeth his wait, in ambush. 9. Avenged, execute justice. 75 Chap. X.] BIBLE NOTES. [Veb. 1-13. 10. Habitations, pastures. Burnt up, desolate. 11. Dragons, a place for jackals, a lair for wild beasts. 12. Who is he to whom, etc. ; he is the wise man to whom, etc. For what the land perisheth ; on what ac- count — viz., their sins. 14. Imagination, obstinacy. Baalim, the plural of Baal, false gods. See Judg. ii. 13. 15, Water of gall to drink, poison. IG. All this was because they had forsaken the covenant made with Abraham, Moses, etc., and in order that a remnant might remain, that the Church might triumph over the world and over its internal coft'uptions. See Introductions to the Pentateuch and Historical Books, and recall the times of Jeremiah. 2 Kings xxi., etc. 17. Call for the mourning women. It was customary in the East to employ professed mourn- ers to lament over the dead, just as music is hired at a wedding. Cunning, skilled. They learned mournful dirges and made impressive wailing. 19. Zion; Jehovah's Church was in mourn- ing. Spoiled, shorn of all glory. Confounded, ashamed and overcome. Have forsaken, been thrust out. It was a holy land, and by forsaking holiness they had for- saken it. 20. The household and women are thus plain- tively addressed. 24. This is true glory. 25. Circumcised, yet in uncircumcision — having the form of godliness, but not the power. Ch. vi. 20. ■ , ■ _ 26. Ilore their border heathen enemies are men- tioned. While threatening his unfaithful Church, he reminds them also that the heathen shall not escape. The chief point here, however, is that they, as uncircumcised in heart, shall be no bet- ter off than those uncircumcised in form. In the utmost corners. A more probable reading is, "those' cut as to the corners of their beard and hair;" and it thus refers to the neigh- boring Arabian tribes, from whom they were dis- tinguished. The Jews were prohibited from this. Lev. xix. 27. CHAPTEE X. CONTINUED PEOPIIEOY AS TO JUDGMENTS TO COME UPON THE CIIUECII-NATION OP JEHOVAH. — EXHOETATION AND PEAYEE IN EEFEEENOE THEEETO, Veese 1. The first sixteen verses of this chap- ter are generally regarded as a prophecy of warn- ing addressed to the Jews who would be carried into captivity, and as preparing them for avoid- ance of heathen customs, while the remaining verses concern the inhabitants of Jerusalem gen- erally. 2. Signs of heaven. The way of the hea- then was to consult the stars instead of Jehovah — to worship his works rather than him, the crea- ture instead of the Creator. This tendency to nature-worship has about it the appearance of devotion, but it is only when through nature we look up to nature's God that we are rendering Christian homage. Dismayed. They were agitated by eclipses, by certain appearances of the clouds, etc. 3. The people, nations. Gentiles. 4. This describes their man-made idols. 5. Upright, made ornamental and straight. 76 Be borne, carried — not even power of loco- motion. 7. It appertain ; holy fear or reverence is be- coming toward thee. 8. They are, these wooden idols Brutish, like dumb beasts. Stock, tree or vfood ; a self-evident proof of the foolishness of idolatry. 9. This describes their molten idols. Spread into plates, beaten out or refined. Tarshish, probably a seaport of Spain. 1 Kings X. 22. Uphaz, not unlikely the same as Ophir. Blue and purple is their clothing. This of course alludes to the idol statues, and to the custom of clothing them with real dresses of rich stufli. Tliis was a vory ancient and general prac- tice, which still subsists in pagan Asia. Cunning,- skilful. 13. Treasures, storehouses. ChAp. XI.] NOTES ON JEBEMIAH. [Ver. 1-20. 14. Every man, these makers and servers of idols. Brutish ; act like dumb ones. Confounded, ashamed, brought to destruction. Thus their wooden, their engraved and their moulded images are alike vanity. 15. -Errors, stumbling or inarticulate mock- eries. Visitation, calamity. They cannot protect. 16. Portion of Jacob, the Jehovah God . given to them as an inheritance. Rod of his inheritance, the people marked out for him, and over whom he rules. They were intended as an inheritance of power and strength, instead of iniquity. 17. See ver. 1. Wares, goods and household stuff. Portress, fortified but besieged city. 18. At this once, now at this time. Find it so ; " feel and realize that I, Jehovah, am the living God, whom they have forsaken." I 19. The Jews are represented as thus bewailing. Hurt, breach, breaking up. 20. Cords, of my tent or dwelling-place. ' ■ 21. Pastors, shepherds or leaders of the people. 22. Noise of the bruit, sound of the distant' rumble of approaching armies from Babylon. Dragons, a place where jackals will nestle ; wild and desolate. 23. The way of man. The great design of Nebuchadnezzar was to chastise Egypt, but Je- hovah turns him from his purpose and against Jerusalem. See also a parallel case in Isa. x. 7. It is not said as an excuse for evil-doing, but as illustrating the providence of God. Man's free will is consistent with Jehovah's interposing prov- idence, to the extent that Jehovah never inter- feres with taan's free will so much as to absolve him from sufficient personal accountability to de- termine his final destiny. Some make this the language of the Jews, in .their emergency asking for divine direction and conscious of their own weakness. This, from ver. 24, seems the more natural connection, although the same was true as to Nebuchadnezzar. 24. "With judgment, moderation. Isa. xxvii. 8. 25. They beseech Jehovah to pour his anger upon the heathen, who are even worse than they. Ps. xxxv. 6. CHAPTER XI. CONTINUED PROPHECY A9 TO JUDGMENTS TO COMB UPON THE CHUECH-NATION OP JEHOVAH FOR BREACH OF COVENANT AND WICKEDNESS. — THEIR BAD FAITH AND BAD WORKS FURTHER EX- POSED. VEEaE 1. Connect this with ch. xii. The pe- riod of this prophecy was after the reformation under Josiah, when they had relapsed into idol- atry. See 2 Kings xxii. 25. 2. Covenant. See 2 Kings xxii. 8-10 ; Deut.^ xxvii. 31. 4. In the day, at that period. Iron furnace, hard trial. 7. Protested, declared the truth and warned against disobedience. ■ Rising early, warning them betimes. 8. Imagination, stubbornness. , ' Bring upon them. The covenant- involved curses as well as blessings, under certain circum- stances. Dent, xxvii. 31. 9. Conspiracy. They deliberately ' put their heads together to break Jehovah's covenant. It may refer to some resistance made or idol-worship projected at the time of the reform under Josiah. 13. According to, as many as. This seems to indicate the lowest depths of idolatry. Baal, Judg. ii. 13. 14. Their day of grace wa5 past. 15. The Church and Judah are here referred to as a wife who had been false to her marriage vows. Notice how frequently the marriage rela- tion represents Jehovah's love for his Church. Holy flesh is passed ; their sacrifices of ani- mals were no longer holy. Hag. ii. 12. 18. Hath given me knowledge of it. While thus alluding to their general wickedness, the prophet suddenly adverts to a plan against life. 19. This is language suggested no doubt by Isa. liii., but not quoted directly therefrom. The tree with the firuit, everything apper- taining to the Church. 20. The reins and the heart. The kidneys or loins and the heart are mentioned as vital parts : " triest me in and out." 77 Chap XII.] BIBLE NOTES. [Ver. 1-14. Let me see. Compare Ps. xxxv. 6 ; xl. 14, etc. Thy vengeance. The vengeance of God is not like the revenge of man, or not associated therewith. It is a part of the great justice of Jehovah, and is mercy as much as what we so call. 21. Anathoth, his nt^tive town. Ch. i. 1. Saying; they sought his life, saying to him that if he prophesied in Jehovah's name, they would kill him. 23. Year; of their visitation, approaching punishment. CHAPTER XII. A CONTINUED EXniBITION OF THE PRESENT CONDITION OF THE OHUKCH-NATION OP JEHOVAH, AND HIS DEALINGS WITH IT AND WITH ITS ENEMIES. Verse 1. Eighteoua art thou, O Lord; just and good in all thy ways. Yet let me talk with thee ; as in the mar- gin, " let me reason the case with thee." When I plead ; " yet let me plead." Wherefore doth the way of the wicked prosper ? This was the most perplexing ques- tion to the faith of Jehovah's people. Why the wicked were allowed to prosper at all, or why those of Israel who were untrue, and thus embar- rassed and persecuted such good men as Jeremiah, were permitted to live, they could not conceive. Justice seemed to require that the righteous should always be prospered, and that the wicked should be in misfortune ; but in God's providence results do not always follow at once, and we see only in part. As they had not the full revelation we have as to future retribution, they were still more puzzled. As to this whole subject of the relation of sin and sufl'eriug, etc., see Introduction to Job, and the whole book of Job; also Ps. xxxvii. 2. Thou art near in their mouth, and far from their reins; they had not God in the inward parts or affections, although calling on his name. < ... 3. Pull them , out like sheep for the slaughter, Ps. xxxv. 6. Let them be dragged forth for righteous retribution. 4. The beasts are consumed, and the birds. The whole creation is thius represented as groaning and suffering because of sin. It is a strong expression for prevalent wickedness. Because they eay; they are thus wicked because they do not believe the threatened judg- ments will come, but say. No one, not even Jeho- vah, shall see the. end of us. This was only about twenty years before their captivity. 5. Jehovah here replies to the pleading objec- tion of Jeremiah (ver. 1-4), and by using a pro- 78 verbial comparison argues from the less to the greater : "If you cannot endure this, what will you do when greater trials come? when your own kindred and priestly companions at Anathoth shall seem, to be prospered in opposing you, and shall instigate the rulers and the people ?" See clis. XX. and xxvi, 8, etc. Swelling of Jordan, pride of Jordan, when it is full to overflowing, and spreading over the land causipg confusion instead of peace. Others think it to allude to the driving out of wild beasts from the thickets to the banks, and which at these times run over the country seeking for prey. 7. Thus Jehovah gave over for a time his un- faithful Church to be desolated by enemies ; so does he yet. 9. This should be in the form of a question, " Is mine inheritance to me as a speckled bird?" This denotes a bird of prey, as the eagle or vul- ture, or an unclean bird. Lev. xi. 13. The birds round about are against her ; surrounding nations are ready to destroy her. All the. beasts; heathen nations come upon her as if she were a decaying carcass. 10.. Pastors, false leaders or keepers. My pleasant portion ; Heb., " portion of de- sire ;" inheritance, Ch. x. 16. Jehovah's people . are his patrimony, in which he rejoices. 11. Because no man, etc., yet no man. 12. Spoilers, destroyers. High places through the wilderness; chief points in the land. 13. They shall not be prospered. Put themselves to pain ; as we say, " take great pains." Ashamed, disappointed in. Your revenues, the income which had been from God. 14. Mine evil neighbors. This refers to Syria, Ammon, Moab, Edom and Philistia,' etc., Chap. XIII.] NOTES ON JEEEMIAH. [Veb. 1-16. aa their surrounding enemies, or even to Egypt and Babylon. I take the verb " touch "here, as in Zech. ii. 8, to moan those who interfere with. Jehovah, while threatening his own people, shows that he is not unmindful of their enemies. Pluck them out. This happened to them all, and Babylon was overcome with them by Cyrus. See in full chs.; xlvi.-lii., as to Jehovah's deal- ings. Pluck out the house of Judah, This is either a reference, to deliverance from the Baby- lonish captivity or to separation from the neigh- boring nations, who had crowded in upon them, and with whom they were to some degree inter- mingled. 15. Have compassion on them. Some re- fer this to Judah, and especially to a return from the captivity, while others regard it as a reference to the heathen nations. . To his land, possession. The books of Ezra and Nehemiah show how carefully the tribal dis- tinctions were preserved, and how the priests and all the people had their heritage assigned them, 10. They will diligently learn. This seems to be a promise in respect to the heathen nations, such as Babylon, etc. If instead of swearing by dumb idols, worshipping, reverencing and acknow- ledging them as gods, they would show their faith in the one only living God with the same zeal with which they had taught Judah to embrace false gods, then Jehovah would give them a name and a place among his people. In the old dispen- sation there was, from the first, provision for prose- lytes or heathens who should embrace the true faith. The election of the Jews was not so much that they might be saved, but that salvation might be possible at all, and that a Christ might come. The Lord liveth ; the usual form of oath among those acknowledging Jehovah. Baal, Judg. ii. 13.' Built in the midst of my people, established with them, and partakers of their privileges. CHAPTER XIII. SYMBOLS TO IMPRESS JEHOVAH S IMPENDING JUDGMENTS UPON HIS CHURCH AND PEOPLE. — PROPHECIES, WARNINGS AND ACCUSATIONS IN RESPECT TO THEIR UNFAITHFULNESS. Verse 1. A linen girdle. This was an import- ant part of Eastern dress, and significant of strength and of readiness for service. It was a belt to fasten the loos* dress. Put it not in -water. We cannot determine with absolute certainty the significance of this command. It would seem (ver. 11) to denote that it should not be removed for any purpose, and thus typified the close unity of Jehovah with his peo- ple. It may also denote choiceness, as the girdle of the high priest, which was not to be washed, but a new one furnished if required. The use of water also denotes tincleanness. He had intended Israel as his pure, peculiar people — holy, Unde- filed, separate from sinners. 4. Euphrates. Some read "Phrath," and take the reference to be Ephrath, or Bethlehem, as known by that name. 10. Imagination, stubbornness. 11, " They have been my peculiar people, hav- ing entered into covenant with me ; they have been honored with my name and a special relation to me, that I might be glorified by their showing forth my truth and praises to the world ; but by their wickedness they are no more a glory to me than a rotten, filthy girdle is to him that weareth it, 12. Every bottle shall be filled with wine ; the wine of the wrath of God, which, instead of refreshing, shall, like intoxicating wine, destroy , them. Ver. 13. Every one shall have his portion. They, instead of understanding the symbol, reply, " Of course every bottle shall be filled, or bags full of wine shall abound." They took it, or chose to take it, in its vineyard sense, and not as the symbol of his wrath, 13, I will fill. See Ex. ix, 12. This was Jeho- vah's judgment. With drunkenness, a symbol of wrath and punishment. Isa. Ii. 21, etc. 15. Be not proud ; " do not arrogantly disre- gard what I say." 16, How persuasion mingles with threatening 1 It is all Jehovah's struggle with his Church, for his Chtirch — not to destroy, but to preserve, not to consume, but to refine ; and if at last national de- struction must come, the Church will remain, Christ come and the Gentiles be brought in. While ye look for light. Like travellers on dark mountains, they would soon be in immi- 79 Chap. XIV.] BIBLE NOTES. [Veb. 2-21. nent peril. Sooii the Babylonians were upon them. 17. Mine eye shall weep sore, sadly. 18. The queen. The queen-mother is generally mentioned in the account of the kings of Judah. She was also carried away. 2 Kings xxiv. 8-12. Principalities, head-tires, or emblems of authority. 19. Cities of the south, cities of Southern Judah, most remote from Babylon, which invaded from the north. All should share in the desola- tion. 20. The flock. Compare Ezek. xxxiy. 1-6. 21. When he, Jehovah, by means of the king of Babylon. Thou hast taught them. Instead of trusting to Jehovah for help, they had often sought the favor of Babylon, and thus tempted their ambition to be as captains and chiefs over them. By thus becoming familiar with them, they resolved their destruction. They had often been warned not to seek these heathen aids. 22. Skirts discovered, you are thus stripped and exposed. Heels made bare, sandals torn off. It de- scribes the chased fyigitive pursued by the enemy, who in haste loses or thrusts off the sandals to make more rapid progress. 23. Accustomed to do evil; their evil habits made their repentance, from a hijman view, an impossibility; but since tlx^se habits themselves resulted from their moral obliquity and unfaithfulness, these facts, so far from excus- ing, aggravated their guilt. 25. Portion of thy measures ; thy meas- ured-out or allotted portion. 20. Discover thy skirts upon thy face ; make thee as naked as one whose clothes are tlirown over the head. Ver. 22. 27. This may allude to idolatry, as it often does, or to those actual sins which were often as- sociated therewith. Idolatry, or the love of some- thing else than God, is the starting-point of all sin. Neighings. See ch. v. 8. ■ Hills, high and public places. When shall it once be ? after when shall it be? How long first? CHAPTER XIV. COKTINUBD PROPHECY AS TO JUDGMENTS TO COME UPON THE CHUEOH-NATION OP JEHOVAH. — THE MOUENINQS OF THE PROPHET IN REFERENCE THERETO. — CONFESSIONS OF THE PEOPLE. Connect this with ch. xv. The occasion of these chapters was a severe drought sent upon Judah for its sins. Called by thy name, thy name is called upon us. They were known as Jehovah's cove- nant people. 11. Pray not for this people; " do not ex- - pect your intercessions to prevail." 12. Burnt-offering and an oblation, the usual sacrifices. Lev. i. 7. 13. Ah I notice. 14. Divinations, like the enchantress. Num. xxii. 5, etc. 16. Pour the wickedness, the result of it. 17. Virgin daughter, Zion or Jerusalem. 18. Go about, shall be removed. 19. The nation and Church is thus forsaken. 21. Thy name's sake. See ver, 7. The throne of thy glory ; the Church and kingdom of Jehovah were the manifestation of his glory on earth — glorious in future results, although thus apparently forsaken. Thy covenant. Jehovah had promised to hear Verse 2. The gates ; put for the persons as- sembling about them. They were the ancient places of concourse. Black, covered with mourning, in grief and despair. 3. Their little ones to the waters, have sent their servants for water. Ashamed, overcome. 4. They covered their heads, those grieving. 5. The deer in her hunger and thirst left her young. 1 6. Like dragons, jackals. Like panting wild beasts they panted for water and food, and seemed as if trying to feed on the very air. 7. Do thou it ; " remove this drought for thy own name's sake, since the heathen will think that the God of the Jews is powerless to avertevil." He admits that they deserve it, but pleaded on these higher grounds. 9. Astonished, struck dumb, so as to do nothing. 80 Chap. XV.] NOTES ON JEREMIAH. [Vek. 1-19. them, even when sinning, if they repented. See 1 Kings viii. 46-50. 22. Vanities, idols. Art not thou he, the only God. CHAPTER XV. FUETHEK JUDGMENTS PEONOUNCED AGAINST THE CHUECH-NATION OP JEHOVAH. — THE PLEAD- INGS OF JEREMIAH. — ABSUKANCE8 OF PROTECTION. Verse 1. Moses and . Samuel. These had been powerful and successful intercessors. Ex. xxxii. 11-14 ; 1 Sam. vii. 8, etc. 2. Such as are for death, to death; each to the destruction awaiting him. 3. Pour kinds, methods of destruction. The sword would slay, and the dogs, the fowls of the air and the beasts of the field would devour the carcasses from war, famine and pestilence, 4. Removed, agitated by. Manasseh. See reference. 6. "Weary -with repenting, of their professed repentance . and continued relapses ; or it may mean, " with changing my own purpose to punish them." 7. Fan ; winnow them as in a mill to show the chaff. In the gates of the land, chief places of concourse. Some also obtain the idea, " in all its borders.", 8. Their widows are increased, by reason of this destruction of men in war. Against the mother of the young men, against the mothers and the young thus left de- fenceless; or, "I have brought to them against the mothers a young spoiler at noonday." In this case by the " mother" is meant Jerusalem. The "spoiler" no doubt means Nebuchadnezzar; and if here called " young spoiler," reference is had to Nebuchadnezzar II., who defeated the Egyptian king at Carchemish, and attacked Je- rusalehi. It is impossible to determine the phra- seology of the verse, but in any case the idea is that of war and great destruction as sent punish- ments. At noon-time, unexpectedly, as at this time an attack is seldom made in hot countries. 9. Seven, complete or ftiU number. The mothers, and hence the posterity, fail ; or Jeru- salem may be thus personated. Residue, those left who suffered in the attack in the reign of Jehoiachin. 2 Kings xxiv. 12. 10. The prophet thus laments the hatred of the people toward him because of his messages. Vol. II.— 11 Usury, interest, as a mere bargain. Every one of them doth curse me. It was not because he was a trading man or unjust. 11. With thy remnant, as to thy freedom. Entreat, take thy part. See ch. xl. for a lit- eral fulfilment'. 12. Here the prophet recurs to the inevitable destruction of the people by Babylon. Shall iron? Can iron be broken, even the northern iron and brass — the force of Babylon ? 13. Without price, any compensation. 14. Pass, serve, as in ch. xvii. 4. 15. The prophet seeks personal protection. Revenge, avenge, vindicated justice. Ps. XXXV. 6. 1 6. Eat them, relish them. I am called by thy name, ch. xiv. 9. He^ in his official relation to Jehovah as his prophet.. 17. Thy hand, thy power upon me. Indignation. So far from joining with the mockers, ho was full of prophetic denunciations and warnings. 18. While satisfied with Jehovah's word (ver. 16), he repines under the reproach to which it subjects him. While not longing for such com- panionship, the sins of the people are nevertheless a great torment to him. As a liar, a false brook — like a false appear- ance of water when most needed. It is probable that at this time Jeremiah was interrupted in his prophetic office, and like one suspended. Some even take ver. 17 as referring to some afflictive deprivation from service, and that by impatience or otherwise he had displeased Jehovah and in- curred the indignation of the people. 19. If thou return, unto mo, and from thy solitude, and resume thy duty. Take forth thy precious from the vile, discern between the righteous and the wicked. See Ezek. xxii. 26. It would seem that, deterred, by manifold persecutions, he had not spoken with enough precision or defined their irregularities. Let them return unto thee. In doing this^ there was no need that he should make special, 81, Chap. XVI.] BIBLE NOTES. [Ver. 2-21. advances to them, but having returned to Jeho- vah, he would bring liim to stand before himself, declaring the truth and waiting for them to stop their persecutions and listen to hina. Not knowing the particular persecutions of Jeremiah at this time, or the exact occasion of the words from ver. 17-19, we cannot determine with certainty the full import, but that given above is the most natural, and is sustained by the original. CHAPTER XVI. FURTHER PROPHECIES OF JUDGMENTS TO COME UPON THE CHURCH-NATION OF JEHOVAH FOR THEIR SINS. — PROMISE OF AFTER DELIVERANCE FROM CAPTIVITY. Verse 2. Thus affectingly are set forth the future evils to come upon them in the siege, etc. Compare also the siege of Titus, as described in Matt. xxiv. 19-21 ; Luke xxiii. 29. 5. Neither go to lament it ; it will be of no service, since their affliction is continuous and in- consolable. 6. Cut themselveB, These were forbidden heathen customs (Lev. xix. 28 ; Deut. xiv. 1), which no doubt had become common among thorn as methods of expressing grief 7. Tear themselves. The marginal reading, " break bread," is better sustained. It refers to the custom of setting bread before mourners to re- fresh them. The custom of eating and drinking in connection with mourning and watching over the dead is still common, and, as in the Romish Church, becomes an evil. For their father, when mourning for their father, 8.' In such times neither mourning over death nor rejoicing over marriage seemed appropriate. The one was a hopeless grief (ch. xxv. 33), since the hand of God upon them would not cease, and the other (ver. 2), unwise. 9. The voice. This refers to the great mar- riage chantings and processions of ancient times. 12. Imagination, stubbornness. 13. Serve other gods. He would give them over to their desires. If they would continue to serve idols, they must do it out of the Holy Land. 14. Here is a prediction of return from cap- tivity (ver. 15), and in their joy over it they should speak of it especially, instead of their de- liverance from Egypt. Now the Christian speaks of his greater deliverance through Christ. The Lord liveth. It is Jehovah, the one only 82 , -^ living and true God. This form of oath expresses faith in Jehovah. 15. Land of the north, Babylon, so called because the approach therefrom was northward. I will bring them again. While they are punished for their sins, the promise of Jehovah is kept before them. Thus the cloud of God's wrath is fringed all around with mercy ; yea more, his very punishment is mercy, as the rod in the hand of a father is a rod of love. Christ our salvation was yet to appear. 16. Their enemies are thus compared to fishers and hunters, who by sea and land shall catch them. 18. First, before these times of their return from captivity. They were carried captive about fifteen years afterward. Double, in full measure. Carcasses, sacrifices and their abominable idols. 19. Have inherited lies, vanity. Idols are thus called. The Gentiles, or heathen nations, aro thus represented as being convinced of their mis- take, even while the Jews are thus as a nation unfaithful to Jehovah. Predictions as to Jews and Gentiles are often coupled in Scripture. See Rom. xi. 12-15. 21. Cause them to know. Some refer this to the Gentiles, but it more likely refers to God's people. Mine hand and my might, by his visita- tions. They shall know that my name is the Lord ; " shall be convinced that I alone am the self-existent, living God." The effect of their cap- tivity shall be to cure them of their idolatry. Ac- cordingly, they have never relapsed into it. Chap. XVIL] NOTES ON JEREMIAH. [Ver. 1-21. CHAPTER XVII. FUETHER PROPHECIES OF JUDGMENTS TO COME UPON JEHOVAh's CHURCH AND PEOPLE FOR THEIR SINS. — THEIR PteESECUTIONS AND SABBATH DESECRATIONS NOTICED ESPECIALLY. Verse 1. Pen of iron, deeply and indelibly. Table of their heart. Their sin was not merely an external lapse, but a part of their evil hearts. The comparison is taken from the ten commandments, which were written upon tables of stone. Horns of your altars, horns of their altars. It mingles with their religious services, and is evident even in them. Some take " your altars " to refer to their worship on idol altars, but it more probably refers to the mingling of sinful practices, not only with worship on idol altars, but with that of their own sanctuary. Instead of the cleansing blood on the horns of the altar (Ex. xxix. 12; Lev. iv. 7), they polluted it with sin. The altar of burnt-offering and the altar of in- cense each had their upward projections or horns, but the first is here referred to. 2. Their altars, as thus associated with idol- worship. Groves, images. See Judg. iii. 7; vi. 26; 1 Kings xiv. 23. 3. Mountain in the field, my mountain and the country round about. It refers to Zion and Jcnisalcni and Judah. Give, give over. Ex. ix. 12. 4. Even thyself, in or through thy own evil- doing. 5. Their great sin was their tendency to seek other helps besides Jehovah, and rely upon them. This is idolatry, but it does not always erect ex- ternal altars when it has them in the heart. C. Heath, a juniper or naked tree. From its spare and neglected form, rising above the sand of the desert, it might well bo taken as an em- blem of desertion and solitude. Salt, unproductive. 7. Compare Ps. i. : "Oh the blessednesses!" Hope, ground of confidence. 8. Careful ; have any care or fear of suffering. 9. This is the reflection of the prophet in view of the sins of Judah. Ver. 10 is the reply of Jehovah. 10. Reins, kidneys or inward parts. 11. Hatoheth them not. This refers to some bird, here called a partridge, which does not set faithfully on her eggs when laid ; and if we read with many as in the margin, "which she hath not brought forth," it refers to a bird that gathered the eggs of other birds and set upon them, but when they are hatched they are still of their own kind, and will not adopt her habits and cling to her. The different opinions as to whether this bird was a quail or a bat may be interesting to those who are studying natural history, but, so far as the Bible lesson is concerned, the moral point of the comparison is evident. Ill-gotten gains are not permanent. In the midst, prematurely. If they do not leave him, he leaves them, and at last is a fool in the Bible sense, because his sins are not forgiven ; and a fool too in the usual sense, for it is bad judgment, as well as bad faith, not to be a Chris- tian. Riches are here specified, because the most common false reliance of man and the emblem of all worldliness. 12. High throne. Reference is here made to Jehovah and his temple and service as if one. Jehovah and his Church were, from the begin- ning, to be the throne or source of power for sal- vation. 13. Jn the earth, in the safid. See ver. 1. 14. My praise, ground of confident joy. 15. This was the derisive language of the Jews. 16. I have not hastened ; declined being thy shepherd to lead or teach. He had taken no pleasure in denouncing these judgments; he had never wished for them, though necessary to ac- complish his prophecies ; he had only kept close to Ills instructions, without shrinking from di- vinely-commanded duty. Bight before thee, before thy face ; known to thee, or uttered in view of thy omnipresence. 17. Be not a terror. Jehovah in time of chastisement seems as a terror to his people ; but the prophet here implores favor in the time of this universal calamity. 18. See Ps. XXXV. 6. . Double, full measure and running over. 19. Gate, public place, where all may hear. The children of the people ; a term for the Jews as Jehovah's Church-nation. Kings of Judah, the successive kings. 21. We have before noticed what an essential part of the service to Jehovah the proper observ- ance of the Sabbath was made under the Mosaic 83 CniP. xvni.] BIBLE NOTES. [Vee. 1-17. law, and we find here that it is again insisted upon ; and in the times of Ezra and Nehemiah, after the captivity, there is the same specific reference to it. Its importance is in nowise diminished under the gospel dispensation. The reader may refer to fuller notes on Isa. Ivi. 2 ; Iviii. 13 ; Neh. xiii. 15, etc. ; Ex. xvi. 23. Burden, article of trade. 22-24. The keeping of the Sabbath is thus re- ferred to as a test-evidence of covenant faithful- ness. Ver. 21. It was a part of practical Chris- tianity. Compare Ezek. xx. 12, 20, etc. 25. This was n promise of perpetuity -as a king- dom or nation, in addition to the everlasting per- petuity of the Church, which was to be secured even although they were unfaithful. By their unfaithfulness, however, their national grandeur should perish. 26. And they shall c6me, etc. All parts of tho land would thus join in worsliip. Burnt-offerings. See Lev. i.-vii. Meat-offering, meal-offering. Lev. i. 27. Then will I kindle a fire in the gates thereof. This i.s a threatening which was literally fulfilled, and which Jeremiah lived to see and lament. CHAPTER XVIII. rUETHER ILLUSTRATIONS, WARNINGS AND PROPHECIES IN RELATION TO THIS CHURCH-NATION OP JEHOVAH. — THEIR SINS EXPOSED. — THE PROPHET's COMPLAINT AND PRAYER AGAINST HIS PERSECUTORS. Verse 1. Here we have a parable or illustra- tration, as in ch. xiii., etc. 3. Wheels. This refers to the pottery appa- ratus then used, models of which are still preserved. 4. The idea of sovereignty is here conveyed, but, as ever in Scripture, with the sovereignty oflTered to be exercised in behalf of mercy alike co-exist- ent, consistent and identical in the Supreme Being. Even though Israel was thus like an imperfect vessel, the potter or Maker had a right to recon- struct, and his mercy was ready to try still more to perfect them. See notes on 1 Chron. v. 1 ; Jer. i. 5 ; xii. 10, etc. 6. So are ye in mine hand. " I have ab- solute power over you to do as I please." 10. Jehovah's promises and threatenings are alike reliable, but are not unconditional. They are reliable, because the conditions are plainly ex- pressed, and these have to do with the clioice and conduct of men. 11. I frame evil for you; "design or am preparing for you." In accordance with tlie above statement, they were of those who were unfaithful, and as such exposed. Device, plan of punishment. 12. No hope, ground of confidence or faith — without hope and without God. They were con- finned in sin. 13. The virgin of Israel. Jehovah's Church and nation, made pure for his service (see close of Genesis), thus deliberately gave up their hope and heritage. 84 14. Tho translation of this voreo is difficult, but the general meaning is obvious. See the marginal reading. Rock of the field. This is taken by some as meaning rocky heights or table-lands. Come from another .place. This may either denote foreign sources, or streams flowing in deep, long channels, and so never dried up, as the term "forsaken" here means. There is reference to the tendency the Jews ever showed to leave the full abundance of Jehovah's provident care for them, and seek to appease their thirst at unrefrcshiiig sources. Jehovah was thoir national, their patron God, their true, only and living God ; and yet they did what heathen na- tions would not do with their chosen idols — they forsook him, and exchanged him for the false divinities of other nations. Ver. 15. 15. Vanity, idols. Ancient, good old paths. Ch. vi. 16. Not cast up, not a good, prepared way, but stray bypaths. Their false prophets and idola- trous priests had led them from the good old way to walk in a miry, dangerous road. 16. Hissing, derision, so that the nations should stone them. Wag his head, shake his head to denote fail- ure and contempt. 17. Bast wind, tho rougli, choking wind of tlio desert. Show them the back, turn against them with rejection and contempt. In the East scarcely any Chap. XIX.— XX.] NOTES ON JEBEMIAH. [Veb. 1-13.— 2-9. deeper insult can be conveyed than for one person to rise and turn his back upon another, especially a visitor. 18. Instead of repenting, they arc ready to visit evil upon the faithful declarer of the truth. Ver. 11. " Let us lay things to his charge that will blast his character, and even take away his life." For the law shall not perish from the priest ; unless we do so, he will keep on warning and accusing us. 19. Hearken, take notice in order to prbtect me therefrom. 20. Recompensed for good. In the old dis- pensation, in order to vindicate righteousness and promote justice, it seemed more necessary than now that wickedness should be palpably punished ; for the doctrine of future retribution was not so prominent as now, and the oflicc-work of Christ was not so clearly and preciously manifest. These desires were free (as so often appears in the case of the Psalmist) from those feelings of personal revenge which would be expressed by the same language now, and arose from a desire to see God's glory maintained. As to all these expressions from ver. 20-23, see Ps. xxxv. 6, etc. 23. See Ps. xxxv. 6 and Gen. vi. 6. These are strong expressions for the divine judgments. .They shall not escape the punishment due to their sins. CHAPTER XIX. THE COMING DESOLATION OF JUDAH AND JERUSALEM, AS THE ISRAEL OR CHURCH-NATION OF JEHOVAH, FORETOLD AND ILLUSTRATED. Verse 1. ,We have heretofore the comparison as to a potter in ch. xviii. and Isa. xlv. 9, etc. Bottle, narrow-mouthed jar. Ver. 10. Ancients, elders and chief priests. 1 Chron. xxiv. 4. 2. Hinnom. See 2 Kings xxiii. 10 ; Jer. vii. 30. Bast gate. This led directly to this valley, and is also called the pottery gate.' 4. Estranged, made it as a strange place, or a place foreign to the true' worship. So idols are called strange gods, and punishment is called Je- hovah's strange work. Blood of innocents. Children were sacri- ficed to the idol Moloch. 5. Baal (Judg. ii. 13), the chief idol-god of the heathen. 6. Tophet. See Jer. vii. 30, etc. It was a place where human sacrifices were offered to the idol Moloch. 13. Upon whose roofs they have burned incense. Just as in the country they got on high places so as to be nearer the stars, so in cities they went upon the roofs of the houses to worship the heavenly bodies, and from this these became resorts for idol-worship in general. CHAPTEE XX. HOW THE PROPHET IS TREATED IN VIEW OP HIS PREDICTIONS. — HIS UTTERANCES IN REFERENCE TO HIS PERSECUTIONS. Verse 2. Put him in the stocks. He was not only imprisoned, but put in an instrument of torture, which confined him in a painful position. High gate, upper gate. 3. Magor-missabib ; that is, "terror is on every side." This is a prophecy of what awaited him and Jerusalem and Judah. 4. Terror, cause of fearful anxiety. This precise prophecy was fulfilled in less than twenty years. 7. Thou hast deceived me. It here mean?, "overcome (or caught) me." The apostle Paul says, "I caught you with guile." 2 Cor. xii. 10, It is a strong expression for iitipressment or draft- ing into service. 8. Since, from the first. He faithfully charged upon them their sins. A reproach. His declaring of it was made the ground of personal reproach and derision. 9. I was weary with forbearing; "I la- 85 Chap. XXI.] BIBLE NOTES. [Vek. 1. bored to cease." "While temptation and human weakness thus inclined him to withdraw, he felt, like Paul, the moving of the Holy Spirit : " Woe is unto me if I preach not the gospel !" 1 Cor. ix. 16. 10. Report-; "accuse him, and we will accuse in return or join the outcry." My familiars, pretended friends. Enticed, led away. 11. Ashamed, overcome. 12. Reins, loins or kidneys, put for the inter- nal aifections. Vengeance, vindicatory justice. Gen. vi. 6 ; Ps. XXXV. 6. Opened my cause, presented my grounds of defence. 14. Cursed be the day. We have here an outburst of despondency quite in contrast with the faith and joy of the preceding verses. It is quite similar to the language of Job. Ch. iii. The prophets, like other men, were subject to alternations of joy and fear, and here Jeremiah gives, way to complaining despondency. The fact that it follows immediately after vor. 13 docs not prove that it was uttered at the same time, for not unfrequently lapses of time are left unnoted in Scripture narrative. The substance of remarks by Delitzsch on the language pf Job are applicable here : " It is in- conceivable that a New Testament believer should utter such imprecations, but an Old Testament be- liever, in the absence of any express divine reve- lation to carry his mind beyond the bounds of the present, might become involved in such conflicts of belief. The truth that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, was still silent. How near at hand was the temptation to regard a troublous life as an indication of the divine anger I They knew not that the present lot of man forms but the one-half of his history ; they saw only in the one scale misery and wrath, and not in the other the heaven of love oind bless- edness to bo rovoalcd hereafter, by which these are outweighed." "After I have lived ten long years of fidelity and sacrifice to my prophetic calling," thought Jeremiah, "I have totally failed in its aim; all my hopes are blighted ; all my exhortations to re- pentance and my prayers have not availed to draw Judah back from the abyss into which she is now cast, nor to avert the wrath of Jehovah which is now poured forth ; therefore it had been better for me never to have been born." This thought affects the prophet so much the more since in every fibre of his being he is an Israelite, and identifies the weal and woe of his people with his own. This small episode of despair is only a detached rock, over which, as a stream of clear, living water, the prophecy flows on more joyous in faith, more cer- tain in the future. 15. Oursed, curses be upon. It has a judicial signification, as of a legal sentence. Deut. xxvii. 15, etc. 16. Repented not, Gen. vi. 6 ; xix. 25. Sodom and Gomorrah. Shouting at noontide ; "let him be in in- creasing terror or be disturbed by my noise." The whole is a figurative expression for regret. 17. Always great with me ; an Eastern ex- pression for false conception. The comparison is perhaps drawn from the fact that rare but actual cases have occurred where the foetus has become encrusted and remained in the womb. CHAPTER XXI. PROPHECIES OP JEREMIAH IN REPLY TO THE INQUIRIES OP KING ZEDEKIAH, AS TO THE JUDG- MENTS IMPENDING OVER THE CHURCH-NATION OF JEHOVAH. This chapter in the opinion of such commentators as Rosenmiiller, Maurer, Henderson and others, belongs in historic relation between chs. xxxvii. and xxxviii. The prophet, reminded by the simi- larity of names (ch. xx. 1 ; xxi, 1), may have been led to recur to this event as bearing upon his general theme. Suffice it to know, that the prophecy itself is clear and its authenticity undeniable. The destruction of Jerusalem is recorded in ch. xxxix., while we find in this chapter and in chs. xxxii., xxxiii., xxxiv., xxxvii. and xxxviii., prophecies of that period. 86 Chap. XXII.] NOTES ON JEEEMIAH. [Vee. 1-24. Verse 1. Paehur; probably not the Pashur of ch. XX. 1, although the term " son " has so often a general reference to progenitors that the different names of parentage are not conclusive evidence. 2. These were the times of King Zedekiah, and ■what troublous times they were, and what led to them, are quite evident from the historic narrative of 2 Kings XXV. and 2 Chrbn. xxxvi. Wondrous works. Thus he had rescued them from Assyria and other enemies before. 2 Kings xix. 9. Falleth to, goeth over or surrenders. For a prey, as something rescued like booty, and not destroyed. 11. House of the king of Judah, royal rep- resentatives of Jehovah's kingly relations to his Church-nation, 12. In the morning, speedily. 13. Rock of the plain. This may mean Mount Zion, or it and the term "valley" are put for the whole land, as we say mountain and valley. I will kindle a fire in the forest thereof, compacted city. "Yournumerous stately buildings, which are like a forest, shall all be consumed." CHAPTER XXII. EXHORTATIONS TO REPENTANCE.- -PROPHECIES OP INDIVIDUAL JUDGMENTS UPON THE CHURCH- NATION OF JEHOVAH. Verse 1. As already noted, the last chapter belongs to a late period, while this refers to the reign of Jehoiakim. See note on ch. xxi. 4. He, each one. 5. This house ; put in general for the king- dom. The reason for the expression, "I swear by myself," is given in Heb. vi. 13. 6. Gilead unto me. Judah as a kingdom was thus represented, and as precious as the most luxuriant and elevated spots, as the fertile Gil- ead and the head or peaks of Lebanon. Gilead was a fertile section east of the Jordan, and Leb- anon, the lofty range to the extreme north of Ashur. 8. Pass by ; it shall thus become a byword. 10. Goeth away ; his death was not so sad as captivity to his successor. 12. He was led captive into Egypt after a reign of three months, and died there. 2 Kings xxiii. 34. 13. This, and to ver. 18, refers to Jehoiakim, another son of Josiah, who was so selfish as to be building a great royal palace for himself when his people were suffering from severe taxation. 2 Kings xxiii. 35; 2 Chron. xxxvi. 3. He thus greatly oppressed the people. 14. Outteth him out windows. Some spe- cial form of beautiful windows or blind is referred to. Vermilion, a beautiful red. 18. Ah, sister I This may allude to the queen- mother, who was taken captive. 2 Kings xxiv. 15. As to the death of Jehoiakim, compare notes on 2 Kings xxiv. 6 and 1 Chron. xxxvi. 6. 19. An ass ; without covering to be cast out unburied. 20. Bashan, high lands to the north, from which Jerusalem was visible. Passages. This is more likely the proper name "Abarim," a range on the eastern shore of the Dead Sea. Pisgah and Nebo (which latter was the summit of Pisgah) belong to this range. Lovers ; the foreign helps, as Egypt, on which they had relied, instead of trusting to Jehovah as their covenant God. Want of faith was the trouble then as too often now, and faith, repent- ance and obedience had just as much to do with religion then as under the new dispensation. 22. The wind shall eat up all thy pastors, consume thy shepherds. The Babylonians are here called a wind or blast, and, like a destruc- tive tornado or desert wind, should consume the leaders of the kings of Judah. 23. Lebanon is here put for the whole land, and a "nest in the cedars" refers to them as lofty in their self-security. Gracious, dependent and pitiable. 24. Ooniah, called Jehoiachin in 2 Kings xxiv. 8 ; 2 Chron. xxxvi. 9, and Jeconiah in 11 Chron. iii. 16 ; Jer. xxiv. 1 ; xxvii. 20 ; xxviii. 4. , The name Jehoiakim (2 Kings xxiii. 34) means "Jehovah will establish," and has obvious refer- ence to the promise made to David in 2 Sam. vii. 12-16. The name Jehoiachin has a similar ref- erence, meaning "appointed of Jehovah." The alteration to the name Jeconiah, of which Conialt is only an abbreviation, is probably intended to indicate the fate not only of this sovereign, but. 87 Chap. XXIII.] BIBLE NOTES. [Ver. 2-11. the end of the royal line through Solomon. So Keil and Hcngstenberg regard it, although there is some doubt as to the English synonym to this name. Nothing now will save the royal line from ceasing with this king. Even if Coniah, the son of Jehoiakim, were, by virtue either of. his own ftiithfulness 'or of Jehovah's regard for him as representing the kingship of his Church-nation, as precious as a signet-ring, yet it woul(^ not alter the determination of Jehovah. Although he had children (1 Chron. iii. 17 ; Matt. i. 12), no one of his descendants ever sat upon the throne. He was succeeded by his brother Zcdckiah. Mary, the mother of Christ, was descended from David — not through this branch, but through Nathan, the brother of Solomon. Luke iii. 31. Joseph, it is true (Matt. i. 12), was through this line, but he was not a real, but only the legal, father. Signet, the valuable seal-ring of a king, very costly and the sign of regal authority. Nebuchadrezzar, another form of Nebuchad- nezzar, probably arising from the similarity of the Hebrew letters, 26. Thy mother that bare thee. See 2 Kings xxiv. 15. 28. Idol, broken vessel. This is the question of the Jews. They were slow to recognize the con- sequences of their unfaithfulness. 29. O earth, earth, earth I The repetition is for emphasis. 30. Childless; not absolutely, but so far as succession to the throne was concerned. CHAPTER XXIII. JUDGMENTS AGAINST THE UNFAITHFUL CHURCH-NATION OP JEHOVAH, WITH PEOJIISES OP A MESSIAH. Verse 2. These unfaithful kings and priests are thus denoted. ■ Visited, looked after. 4. Shepherds, such as Ezra, Neheraiah, etc. Lacking, missing. 5. Notice how gloriously promises are thrown in amid judgments, and especially this fundamental promise as to the Messiah. It was for this that the Church was being cared for at all ; and all this wonderful record of prophecy we have been study- ing has reference to the preservation of the Church, in order that Christ might come to fulfil all right- eousness. We have heretofore often seen how the Pentateuch, thehistoric and poetic books arebut the record of this nation-Church of Jehovah, and re- flections upon it, because of its relation to the eter- nal plan of redemption— ^how it is but the history of the Church in conflict with the idol world, and with human nature within. While judgments and woes are denounced, and calamities described which occurred because of unfaithfulness, and while reference is had to other nations as bearing in their history upon this, "The Lord our Eight- eousness " is the One to whom all tends, and it is his salvation that is set forth. One who studies it with this in view will not fail to recognize the blessed unity which pervades and penetrates tlie whole narrative. Branch. Christ is so called in Isa. iv. 2; Zech. iii. 8; vi. 12; and the term Eighteous is applied to him in Isa. liii. 11, Compare also Isa. Iii. 13 and Zech. ix. 9. 6. The Lord our Righteousness. This con- veys the idea that Jehovah, the covenant God of his people, thus becomes the Saviour or Eedeemer, and the ground of justification to his people. It is his righteousness, his purchased redemption and justification thereby, that saves us. 8. The Lord liveth. This is the living and true God. The greater event to them shall ob- scure the lesser. North, Babylon and its empire. As this now included Assyria, whence the ten revolting tribes of Israel had long before been carried, no doubt some of them were gathered in. 9. The prophets, the false ones. He shud- dered and staggered at the accusation and sentence of Jehovah in respect to them. 10. Adulterers. This is used here as a term for idolatry and spiritual unfaithfulness to their plighted Jehovah. Swearing; because of the curse resting upon it by reason of its wickedness. And their course ; for their violence is evil and their strength is not right — not exerted in the right direction. The words " course " and " force " refer to the declarations and vehemence of tlie false ones. 11. Profane, unholy and disregardful of sacred things. Chap. XXIV.] NOTES ON .JEREMIAH. [Vbr. 2. 12. Visitation, punishment. 13. Samaria. This is here put for the ten rebel tribes, of which it was the capital, and refer- ence is also had to the sins of this part of Israel before their captivity. They prophesied in the service of Baal or to Baal. Judg. ii. 13. Adultery, actual, or, as in ver. 10, spiritual unfaithfulness. 15. Gall, poison. They should have bitterness and trouble. ' Profatieness, unhallowed influences. 16. Vain, "fool you or mislead you to yain hopes." 17. Imagination, stubbornness. 18. Who, etc., of these false prophets. 20. Shall not return, cease as a spent whirl- wind. Latter days. In the future they should have their thoughts fully set upon this apostasy, because of their fulfilment in punishments. 22. They had stood, these ptophets. 23. Not a God afar oflF. He could see, as we say, in the distance as well as near, for he was, by virtue of his omnipresence, near at hand. The impossibility of escape from the scrutiny of God, or of deceiving him, is the idea or doctrine. 26. Hov7 long shall this be in the heart ? to do thus. 28. Let not mere dreamy visions be thus mingled with true prophecies, but let a dream be told as a dream. What is the chaff to the wheat ? the false to the true? They are not to be compared or mixed up. Because there is chaff, that does not prove there is no true wheat. 29. The true prophet need not fear, for Jeho- vah's word would burn and break all that was false. 30. Steal my words every one from his neighbor. These were that class of false proph- ets who got hold of some of the truth as declared by true prophets, and then claimed it as their own and mingled it with error. 31. This is a second class of false prophets. Use their tongues; they smoothly speak their own words, and by prefixing "saith," in imitation of the usual formula, " Thus saith Jeho- vah," they pretend to speak the word of God. 32. This is a third class of false prophets, who profess to have received tlieir sayings in visions or dreams, which are but false and invented stories. Lightness, trivial nature. 33. Burden, oracle, but generally in the sense of threatening prophecy. Isa. xiii., etc. They would say to Jeremiah in scorn, " What new bur- den or ill-fortune have you to forbode ?" Jeremiah would reply, " Is it thus you so scornfully ask, ' What burden ? ' Nothing less than this — that the Lord will forsake you." « 34. That shall say, The burden of the Lord ; that shall keep scornfully inquiring, "What bad news next?" 35. Instead of inquiring in scorn, "What bad news now?" one should ask another in solemn earnest, " What hath the Lord answered ?" 36. And the burden of the Lord shall ye mention no more. " Ye shall not use this form of words, since, by reason of its scornful use, it has become liable to misconstruction and is objection- able." Perverted, turned aside, misconstrued. 37. To make the direction more specific the command of ver. 35 is repeated. 38. They are thus represented as still continu- ing their scornful repetition. 40. Their reproach and derision and disobedi- ence should havo a woeful end. These few verses are introduced as an illustration of their wicked- ness. Instead of profiting by the words of the true prophets, they repeat in scorn the word " burden," not, in the sense of ver. 35, to know what Jehovah has said, but (ver. 33 and 38) as meaning, " What more bad news have you?" and as those deriding, instead of being warned. These prophecies present to us Jehovah labor- ing for his Church, because intent upon salvation by Clirist, and yet exhibit that woeful wickedness which finally dispersed all Israel as a nation, and which illu.^trates gloriously the energy of the divine intent in his mercy, notwithstanding all, to bring us salvation through the Beloved. The lesson of the Cross glows in each chapter and page. CHAPTER XXIV. Jehovah's dealings with his chuech-nation fuethee illusteated. This is a prophecy in reference to those Jews who would be taken captive by Nebuchadnezzar to Baby- lon, and those who would remain in the land, some of whom (ver. 8) would find their way into Vol. II.— 12 89 Chap. XXV.] BIBLE NOTES. [Ver. 1-20. Egypt. Thus of Israel's remnant, Judah, Jehovah saves another remnant. This prophecy is about tcu yeai-s boforo the completed captivity, and relates also to what took place sixty years or moro afterward. Veese 2. Naughty, bad. 5. I acknowledge, or account. Not of merit, but of grace, doth he thus reckon or regard them. For this good. This reveals anew his pur- poses of mercy. 7. A heart to know me. With all their shortcomings, after the captivity they seem to have forsaken idolatry, and ever after to have acknowledged Jehovah as God. With their whole heart. A full purpose of obedience was manifest in Zerubbabel, Nehe- miah, Ezra and the people; and although they were still rebellious after their return, yet this was true at the period of their restoration. Some remained fully faithful (Mai. iii. 16, 17), and idol-woi-ship did not revive. 8. Evil flgB. The best were mostly taken (2 Kings xxiv. 14; Isa. xiii. 7; Jer. xl. 7), but Jeremiah remained. Egypt. See 2 Kings xxv. 22-26 ; Jer. xliii. 0. Them, this remnant of a remnant. 8co Jer. xl.-xliv., etc. CHAPTEK XXV. FURTHER PEOPHEOIEa, JUDGMENTS AND WARNINGS AS TO THE OH?[JE0H-NATION OF JEHOVAH AND ITS ENEMIES. Verse 1. Nebuchadrezzar, ch. xxii. 25. There seems here to be a conflict of dates with Dan. i. 1, but, as explained by Hales, Jehoiakim was probably appointed king in July, while the accession of Nebuchadnezzar took place the next January, so that the first year of this king was partly the third and partly the fourth of Jehoia- kim. Others explain it by the fact that there were two kings of the name Nebuchadnezzar, the second one being appointed as co-king two years before the death of his father ; and sometimes the reign is dated from the first appointment, and sometimes from his accession to sole power. This chapter, in its chronological connection, belongs with chs. XXXV. and xxxvi. See note on ch. xxi. 3. Rising early and speaking, speaking be- times and faithfully. 4. Habakkuk, Zephaniah, etc., belonged to this period. See Introduction to the Prophetical Books. 9. All the families of the north. This means the nations surrounding Babylon and tributary to it. Against all these nations round about. Not only would Jerusalem be reduced, but it was in Jehovah's jilan to use Babylon as his servant to subjugate also the heathen enemies of the Church. Ver. 19-26.' While for their' good he thus beset Judah (ch. xxiv. 5), at the same time he destroys the power of their idol-serving neigh- bors. 10. These are signs of peace and prosperity. 90 The millstones were the hand-mills which were in every house for grinding meal. 11. Seventy years. Their commencement dates from the fourth year of Jehoiakim, when Jerusalem was first captured, about 606 B. C. 2 Kings xxiv. 1. 12. Although Jehovah thus uses Babylon, yet, as their design was evil, and as they were heathen idolaters, they too should be destroyed. . While Jehovah is dealing with his Church to purify it, he also deals with its enemies so as • to make them destroy each other, and finally him- self destroys the great empire of idolatry. 1 3. We find fuller prophecies as to these in chs. xlv.-l. 14. Shall serve themselves of them, reduce them to service. So did the Medes and Persians, and the empire they represented. 15. Wine-cup of this fury. The cup was a symbol of outpouring, and in this case of wrath. To whom I send thee; "in reference to whom I commission thee to speak." 19. Pharaoh, etc. These are mentioned first, as the first representative types of the idol-serving enemies of the Church. 20. And all the mingled people. The va- rious foreign troops serving in the Egyptian army are thus called. We have evidence from profane history that the Pharaoh who was king of Egypt in Jeremiah's time had an army of such. Chap. XXVI.] NOTES ON JEREMIAH. [Vee. 1, 2. Uz ; probably the part of Arabia between the Mediterranean Sea and Edom. Gen. xxxvi. 28. Azzah, Gaza. These were all Philistine cities. , The remnant of Ashdod. This is spoken of because in a protracted siege that city had lost nearly all of its inhabitants. 21. Edom, etc. A^ to all these border enemies, so often referred to before, see Map II. 22. Isles which are beyond the sea; region by the seaside, referring to the various points in and along the Mediterranean, where the Phoeni- cians of Tyre and Sidon had planted colonies. 23. Dedan — Tema — Buz, localities in North- ern Arabia. In the utmost corners; Heb. "cut ofif into corners," or having the corners of the hair polled. Others read, "with shaped beards." See note on ch. ix. 26 as to this reading. 24. Mingled people, mixed races. Ver. 20. 25. Zimri; probably in Eastern Arabia, or toward Persia. The name has perhaps relation to that of one of the sons of Abraham. Gen. XXV. 2. Elam, Persia. 26. Of the north, as the Scythians, etc. "The north" is here used as a general term for nations beyond those just traced. Sheshaoh, an enigmatical name for Babylon. Ch. li. 41. Why it was given rerhains uncertain after all the conjectures that have been offered. 27. Thus Jehovah declares how utterly the idol-serving world will be given over to punish- ment. 29. Called by my name, consecrated to me as a city of Jehovah. Unpunished, counted or treated as if innocent. 30. Upon his habitation, upon Judah. As they that tread the grapes. This refers to the noise of harvest or vintage rejoicing. 31. Noise, as if suffering from Jehovah's judg- ments. Plead, enter into judgment. 33. Thus, in poetic language, fearful judgments are predicted — first against his own people for unfaithfulness, and in order to purify them, that a remnant might remain, and then against the idol-serving nations, whom he uses to desolate the holy land, and then to destroy each other. Slain of the Lord; those whom Jehovah shall cause to perish. 34. Ye shepherds — ye principal of the flock. By the shejiherds and principal ones arc meant the rulers and chief priests. Accomplished. The day of destruction and scattering was near at hand. A pleasant vessel ; as a vase made for beauty, but now dashed in pieces. 38. Some take this as representing Jehovah like a lion coming from his covert or hiding-place against the wicked. Others take it as descriptive of the Babylonish power. In either case it repre- sents Jehovah's judgments. Fierceness of the oppressor, because of the fierce sword-anger. Gen. vi. 6. Here, as often before, we have Jehovah repre- sented as punishing his people and their enemies — the one for purification and preservation, and the other for their destruction. It is a histoiy of Je- hovah in conflict with his Church in order to fulfil the promise to Abraham, and bless it in all the nations of the earth ; and also of the conflict of the Church, and of Jehovah as its Head, with the ungodly and idol-serving world. Sin, its manifestations and its remedy, are ever before us, and the divine intent to save lost man notwith- standing the corruption of the Fall iS gloriously manifest. It is forbearance with Israel, not only for Is- rael's sake, but in order that to the ends of the earth salvation might be offered. It is joyful to see how history and poetry and prophecy all tend to the same great consummation, and all culmi- nate and cluster about the Cross, with faith and repentance as the saving graces. CIIAPTEIl XXVI. PEOPHETIO warnings: HOW THEY ARE RECEIVED. Verse 1. In the beginning. These events are previous to the prophecy recorded in the last chap- ter, and it is not unlikely that the immediate occasion of Jeremiah's persecution was also the prophecies of ch. vii. 9. As to the period, see 2 Kings xxiii. 34, etc. 2. Court, where the people generally assembled before the temple. 91 Chap. XXVIL] BIBLE NOTES. [Veb. 1-22. Oome to worship. The forms of their great national festivals thus seem to have been main- tained. It may have been a passover period. Lev. xxiii. 44. Diminish not a word, keep not back. 6. Rising up early. See ch. xxv. 3. 6. Shiloh. A reference to Josh, xviii. 1 and 1 Sam. iv. 3, 4 shows how Shiloh, the resting-place of the tabernacle and ark, and for a long period the place for worship, became deserted and deso- late on account of the conduct of Eli and the people. A curse, object of cursing, or so that the peo- ple shall say, " cursed as Shiloh." Ch. xxix. 22. 10. Prom the king's house. The royal court, so to speak, came up hither to examine the case. In the entry of the new gate. This no doubt designated some well-known point of pass- age or concourse. 15, Bring innocent blood upon your- selves ; shed innocent blood, and therefore not bo guiltless, but be punished. 17. The elders thus confirm the opinion of the princes and people. 18. Micah the Morasthite. See Micah i. 1. The mountain of the house ; the place of the temple should become a wild wood. 20. Although decision had been made to save Jeremiah, and the case of Micah been adduced, yet others pleaded the case of Urijah as a pre- cedent. Kirjath-jearim, a border city of Benjamin, seven miles nortli-wcst of Jerusalem, where tho ark was for a long time. This case illustrated the wickedness of Jehoia- kim and the people m thus destroying a true pro- phet. This was a case of recent occurrence in the time of Jeremiah. 23. Cast his dead body into the graves of the common people, gave hira no official burial. CHAPTER XXVII. FUETHEE PEOPHECIES AS TO THE IMPENDING FATE OP THE CHUECH-NATION OP JEHOVAH. — ADVICE AND WARNINGS TO THE KING AND THE PEOPLE. Veesb 1. Jehoiakim. On comparing ver. 3 and 12, and the first verse of the following chap- ter, it is quite probable that the name here is a copyist's error, and should bo Zcdckiah, The title of the previous chapter was probably appended by mistake. Jehoiakim and Zedekiah were both sons of Josiah. 2. Bonds and yokes, collars and yokes. This, as often heretofore, is intended as a symbol to make more vivid the impression as to coming events. The prophets, while predicting Jehovah's judgments on his own people, are particular to specify his prospective dealings with their more wicked enemies. Actual signs of this kind were anciently often used to represent prospective in- tentions. 3. See ch. xxv. 19-25. By the hand of the messengers. These messengers came to induce Judah to become con- federate with these otlier nations against Babylon, 0. My servant ; not in llio mm of a fuiUilul one, but one now to do his service. Beasts of the field. This denotes the com- pleteness of his supremacy. 7. Until the very time of his land come ; the time when Cyrus should destroy this Baby- lonian empire and absorb it into the Persian. This was accomplished about B. C. 536, Serve themselves of him, reduce him to service, as did the Medes and Persians and their princes, Evil-merodach and Belshazzar were the lineal successors of Nebuchadnezzar, 9, Diviners, etc, Num, xxii, 6, These were various types of fortune-tellers, as cloud-observers, magic-men, etc, 11, Jehovah had a purpose in this, and even these wicked nations were best off in serving his designs, 15. And that ye might perish. This, as often in Hebrew, does not express their design, but the result, 18, Let them now make intercession. The temple had been robbed, and would be still more, 2 Chron, xxxvi, 7, 10; 2 Kings xxv. 13-17. 19. Oonoerninu the pillars, etc. An to tlio pillars, sea and bases, compare 1 Kings vii. 15, 23, 27, and references there, 22. These were taken in pieces to Babylon. Chap. XXVIII.-XXIX.] NOTES ON JEREMIAH. [Ver. 1-17.— 1-32. 2 Kings XXV. 13, etc. Thus we have a full and distinct prophecy of events in the future as to Jehovah's Church-nation, fully showing the di- vine inspiration of the prophet. CHAPTER XXVIII. A CONTEST BETWEEN FALSE AND TEUE PROPHECY, AND THE TEUTHFULNESS OF JEHOVAh's PEOPHET VINDICATED. Veese 1. In the fourth year. Why the fourth year is called the beginning of his reign we do not certainly know. It may mean generally^ in the early part ; or some suppose that Zedekiah had held the throne at first by yearly appoint- ment, and that the fourth year was the first in which he was fully proclaimed king. Fifth month, August. Gibeon, a priestly city of Benjamin. 6. Amen, so let it be. He thus expresses his pleasure at this, if true. 8, 9. The idea is, that before this there have been prophecies both of adversity and prosperity, but the true test is in the fulfilment. 10. This shows that Jeremiah thus put on a real yoke as a symbol to the people. His act, as well as his words, declared the truth. 13. Make for them yokes of iron. These false prophets encouraged the people in their un- faithfulness and rebellion, and hence would only make their yoke more grievous. 14. Beasts of the field. See ch. xxvii. 6. 17. Seventh month. He was but a sixty days' wonder. CHAPTER XXIX. Jeremiah's letter to the captive churcii-nation of jeiiovah, with promises, advice and warnings. — judgments peonounoed against false prophets. Verse 1. Bear in mind that Jeremiah lived on until after the captivity, but was not taken with the captives to Babylon. 2. Jeconiah, Jehoiachin. Eunuchs (2 Kings xxiv. 15), chief court- officers. 8. We do not know what were the other designs of this embassy. 5. Some might feel unsettled by reason of such prophecies as the one recorded in ch. xxviii. 11. 8. Diviners. See Num. xxii. 5. ' 11. An expected end. Henderson happily renders it, "a hopeful futurity." Oh how glo- riously was Jehovah with his Church amid all its lapses, idolatries and wickedness, having purposes of mercy still through Christ I He would not let one jot or one tittle fail until all was fulfilled. It is Jehovah intent upon salvation ; and the per- sistent mercy of these long ages makes me full of love and gratitude and penitence and faith, almost as much as does the Cross, for it is a part thereof. I wonder and adore. I see Jehovah, Messiah, Christ in prophecy and history, here no less than in the New Testament, and behold God the Father thus working out for us the method of divine grace through Christ the Son. 15. Because ye have said, etc. Now, in- stead of recognizing their condition, they still looked to false reliances, and said that in Babylon there was true prophecy for them (ver. 20), and thus derided Jeremiah and listened to false propliets. 16. Here and afterward (ver. 20) the captives are addressed. 22. Be taken up a curse; their names shall be used as a form for expressing ill fate, just as we say, " cursed is Cain." Ch. xxvi. 6. Roasted ; a method of punishment in Baby- lon. Dan. iii. 15. See also Amos ii. 1. 26. For every man that is mad. Thus tliis Shomaiah was concocting a plan by which Jehoiada (called also Seraiah in ch. Iii. 24) would be superseded by some one who would use more severe measures against the prophets. Then, as in Paul's time (Acts xxvi. 24), they called holy zeal, frantic madness. 32. Shall not have a man ; none of his seed shall return or have a name in Israel. 93 Chap. XXX.] BIBLE NOTES. [Yeb. 1-24. CHAPTER XXX. ENCOUEAGING PROPHECIES FOR THE CHURCH-NATION OP JEHOVAH, Verse 1. To Jeremiah. How Jehovah pro- vided in these times of emergency for his people 1 Daniel was prophesying to those in Babylon, Ezekiel to those on the banks of the Chebar, and Jeremiah and others to those who remained in Judah and Egypt, and also to those who had been taken. While the cause of their trial was plainly declared to them, and their heathen enemies per- mitted to triumph over them, the difference be- tween their ultimate fate and that of the idol- serving world was also plainly made known, and gracious promises given them of eventual deliver- ance. A Messiah to come as the hope of Israel was the precious groundwork and assurance of their salvation. Ver. 21. 3. Lo I an exclamation of attention. Bring again the captivity, reverse or bring to an end. Israel and Judah. Both are hero included, for although the ten rebel tribes were utterly dis- persed, no doubt some of them returned, and all the nation was recognized as the chosen people. Ch. xxxi. 1. 5. This describes the terrors of their besiege- ments and downfall. Some refer it to the Persian attack on Babylon. 6. This is a vivid expression for great anxiety and distress. 7. But he shall be saved out of it. How promises mingle with their peril ! 8. Strangers should no more serve them- selves ; Babylon should no longer hold Jacob. 9. David their king, one of his line or descent. 10. Lo 1 behold, remember. , Save thee ftom afar, deliver thee from thy distant captivity. Ezra i. 1. 11. In a measure, as is meet, or with limit- ation. Here we have pointedly the contrast be- tween Jehovah's dealings with his Church and people and with their enemies. It is with the one to purification and eventual triumph in Christ, and with the other to perpetual desolation. 12. Incurable, desperate, not to be relieved by human means or without some correction. Specific reference may bo had to their condition in Babylon, from which they could only be re- lieved by divine interposition. 94 13. Bound up, for restoring thee. This clause either belongs to the latter one of the sentence, or suggests it. 14. Lovers. Egypt and Syria, etc., had often been allied to them, but now are themselves con- quered. Their heathen allies thus proved tran- sitory, while Jehovah is au everlasting trust. With the wound of an enemy ; as if their enemy, but really as a father for their correction. A stranger might not tell the difl^erence, but the heart of the Father feels it. Increased, enormous in multitude and fla- grancy. 15. Incurable. Their captivity-punishment was inevitable and unavoidable, and the cause of it is thus pointedly set forth. Ver. 12. 16. Therefore. This does not always, as in our language, express a consequence,- but is equiv- alent to " nevertheless," and marks the beginning of a promise. It may, however, be connected with the " because" of ver. 17. 17. Zion. Thus the idol-world considered the Church an outcast, but the time of its extrem- ity was God's opportunity to show himself as with it. 18. Bring again the' captivity, reverse or bring to an end. Heap, hill. Remain after the manner thereof, be in- habited in its place — be reconstructed after its former plan. The verse refers to the repair of the temple and the occupancy of the royal palace, which are here put for restoration in general. 19. Pew, diminished. Glorify them, honor them, and they shall not be despised. 21. Nobles (singular, not plural) — their glo- rious One. Compare Isa. Ixiii. 1. The whole form of the verse seems to make it refer not so much to any intermediate "noble" or governor or ruler, as to the Messiah. Ps. xvi. 10, etc. Who is this that engaged his heart ? gives himself as a pledge — who but Christ? Ps. ii. ; xvi. 10. " He ever liveth to make intercession." Hob. vii. 25. 24. Return, cease. In the latter days ye shall consider it • in the future shall see the evidence. Chap. XXXI.] NOTES ON JEREMIAH. [Ver. 1-29. CHAPTER XXXI. GRACIOUS AND PRECIOUS PROMISES AND PROPHECIES FOR THE CHURCH-NATION OF JEHOVAH AND FOR US. Veese 1. At the same time ; when this res- toration shall take place. Families, tribes. 2. Left of the sword ; Pharaoh had pursued them, but they escaped. 3. Hath appeared of old. The idea is, that Jehovah, who through long ages had befriended them, had appeared. With loving-kindness; I have prolonged (drawn out) my loving-kindness to thee. 4. Virgin of Israel ; a term for the Church, denotive of the purity which Jehovah had designed for her, and would yet confirm. Tabrets, instruments of sacred music, or signs of rejoicing like those of a marriage feast. 5. Samaria. Thus the promise includes all Israel, as Samaria includes the ten tribes. Shall eat them as common things, have a full supply. 6. Ephraim. Thus the ten tribes, instead of clinging to Samaria as their capital, should again go to Jerusalem. Whatever remnant of them remained should not again seek separate organi- zation. 7. The chief of the nations. This refers to Babylon, or, as some think, the Jews are them- selves thus spoken of here. 8. North country, Babylon. Her that travaileth with child, is in actual labor. 9. "With supplications, araid their prayers. The whole is a vivid description of the captive re- turning with faith and joy. Jehovah, intent upon salvation, still claims tliem as liis children. 12. Shall flow together to the goodness of the Lord ; gather in to Zion and to Judah, amid abundance for sacrifice and for sustenance, as tokens of his goodness. The celebration of their great national feasts may be referred to. 14. Satiate the souls of the priests ; the priests sball abound in grace. Satisfied, filled. 15. A voice was heard in Ramah. Refer- ence is here again made to the time of Judah's calamity. Ramah was about six miles from Jeru- salem. 16. Thy work, grieving, as a symbol of re- pentance. 17. In thine end, in the future. 18. Ephraim. See ch. xxx. 3. As a bullock, as an obstinate, unsubdued one. 19. Smote^upon my thigh, an expression of grief. Ex. xxi. 12. Ashamed, overcome. 20. For since, etc. Notwithstanding Jehovah had testified against the sins of Israel, still his love was everlasting. Bowels, affections. 21. Waymarks — heaps. These denote guide- posts to direct Israel on its return. These pillars and signboards would show the way. O virgin of Israel ! See ver. 4. 22. Go about, waver in indecision. Created a new thing, caused to come to pass that weakness shall overcome strength. A woman shall compass a man ; Jehovah will give them courage, so that their very women shall be able to overcome the stoutest opposing forces. 23. As yet they shall use, hereafter. Shall bring again, bring to an end. 20. Those aro words of Jeremiah, as one whose soul had been refreshed with these visions as by sleep. 27. Sow the house of Israel, etc. ; cause it to abound with increase. 28. Jehovah was exercising holy watchfulness or care for his people, not less in their punish- ments than in their return. 29. Tiiis is an illustration derived from the ex- pression of a person who has -bitten into a sour grape. Tlio idea is, that it shall no longer be said that Israel, as a Church and people, is suffering for the sins of the fathers, but Jehovah will count these as having been punished, and they will only need to bear the chastisement of their own sins. The national debt will have been paid, but personal accountability will remain. See Lam. v. 7. Thcro is a sense in which children bear the iniquity of their fathers, and this was eminently true of the nation and Church of Israel as a representative nation of Jehovah, and as so having in his dealings with them a oneness or unity which made each a sharer with the whole either in punishment or re- ward. This, however, does not contradict the 95 Chap. XXXII.J BIBLE NOTES. [Vee. 3-44. doctrine of individual responsibility, for, altliough the acts of our fathers may involve us in difficulty here, only those will be condemned before God who, by their own acts, adopt or follow out the sins of their parents. 31. A new covenant. This points to the gos- pel dispensation in contrast with the Jewish dispensation. licb. yiii. 6-13 is the commentury on this. No doubt intermediate reference is had to the time of their return. As to this so-called " double interpretation," see Ps. xvi. 10, etc. Israel. See ch. xxx. 3. 32. Not according to the covenant. Their first covenant had reference to their preservation as a nation as well as a Church, but this they had broken, and the new covenant would save the true Israel, and include large accessions from the Gen- tiles. Although. I was a husband unto them. Hengstenberg still reads it so, but many other commentators regard the reading to be, " and I rejected them;" or, "I regarded them not." Heb. viii. 9. 33. The word of God and his Holy Spirit are prominent methods of grace under the new dispen- sation. 35. Ordinances, laws, orderings or changes. Divideth, cahnoth. The reference may bo to the Eed Sea. Job xxvi. 12. 36. Ordinances, those laws thus announced. A nation, a people. They did cease from being a nation, but have never ceased from being a dis- tinct people. 37. A promise that they shall not cease. 39. Measuring-line, boundaries. Gareb, Goath and Hananeel were points then well known, and indicative of large extent, but not now to be identified. 40. Valley of the dead bodies ; even the foul places shall becom? holy unto the Lord. CHAPTER XXXII. Jeremiah's impeisonment.— PEOPHECiEa as to judah's captivity and eetukn. Verse 3. Shut him up. He was thus held in custody, but not in close confinement. 5. There shall he be until I visit him ; re- gard him, not to deliver him, but to secure respect for his remains and memory, as ch. xxxiv. 4 and 5 records. 7. The right of redemption is thine to buy it. The lands of the Israelites could not be disposed of to every one, but the right to purchase belonged to the nearest of kin. Ruth iv. 3-6. Jeremiah is recognized as such. All that is here meant is the use of it or the purchase of the crops until the jubilee year. Lev. xxv. Anathoth was a priestly city near Jerusalem, and the Levites had the use of the land near their cities. Num. XXXV. 2-5. 10. Sub|Scribed the evidence, Avrote or signed the deed. 11. There were then in law two deeds — one sealed, and the other an open duplicate. 15. All this was a symbol to show that although Jerusalem was now besieged and the Jews should be taken captive, yet there should be a return, and title-deeds would be worth something. 96 18. Reoompensest, Gen. vi. 6; ch. xxxi. 29. 20. Set signs and wonders ; so enacted them in the past that the memory of them is as if they were still transpiring. 21. Terror ; affrighting their enemies and show- ing the God of majestic and fearful power. 24. Mounts, embankments or batteries. 25. For the city is given, although. Thus Jeremiah inquires why he is directed to be par- ticular about the title when the Babylonians ai-e to take all. 29. Roofs. See ch. xix. 13. 33. See references. 34.' Abominations, idols. 35. Baal, Judg. ii. 13, etc. ; 2 Kings xxiii. 10. 36. Therefore, nevertheless. 40. Some refer this to the blessings of their return, and to their everlasting deliverance from image-worship, but others look to its fulfilment in the future. 44. This includes the whole of Judah's posses- sion, as representing the true Israel. Cause their captivity to return, come to an end. Chap. XXXIII.] NOTES ON JEREMIAH. [Vee. 2-26. CHAPTER XXXIII. GRACIOUS AND PEECIOUS rROPHECIES AND PROMISES FOB THE ClIUECII-NATION OP JEHOVAH.— ITS PERPETUITY AND FULNESS IN ITS MESSIAH CUEIST. Verse 2. The Maker thereof; the One who is the Author and Head of this Church-nation. The One who doeth and confirmeth. 4. By the mounts; by the batteries ; or put for the siege in general. 6. They come to flght, prepare to with- stand. It is to fill them with the dead bodies of men. The Chaldeans are represented as glutted with success, and the Jews as thus slaughtered for their unfaithfulness. 9. They shall fear and tremble, have holy reverence and awe. It denotes not only the impression of fear and terror in general, but also a sense of the majesty and glory of Jehovah God. 11. Praise the Lord. This is the beginning of Ps. cxxxvi. Sacrifice of praise, offering. Cause to return the captivity of the land, as at the first, restore the land and its people to their former prosperity. 13. Thus are depicted general and prevalent blessings in all parts of the land. ' Telleth them, counteth thenv. Instead of con- fusion, there shall be a return to order and pros- perity. 15. How gloriously here, as often before (Isa. liii. ; ch. xxiii. 5, etc.), the promise of the Mes- siah is made the culminating ideal This pros- perity was but typical of spiritual blessings, and given in order to secure the blessings of the Gospel. Branch, Isa. xi. 1 ; Jer. xxiii. 5 ; Zech* iii. 8. " Christ is the end of the Law for righteousness to every one that believeth." Eom. x. 4. 16. She shall be called. Many read " he," as in the parallel passage in Jer. xxiii. 5. If the Church is here meant, it but shows the identity of it and its Head in the application of the same name to both. 17. David shall never want a man to sit upon the throne of Israel ; there shall not be Vol. II,— 18 wanting to David a man. This is in substance a renewal of the promise in 2 Sam. vii. 16. It does not mean that there shall be no suspension of kingly power in the line of David, for from tlio time of King Zedekiah to Christ no descendant of David exorcised the kingly office. Yet the king- dom continued to exist, and the full kingship re- appears in Christ, who is of the line of David ; and hence the Evangelists (Matt. i. ; Luke iii.) trace this relation. The royal line of kingship was like a stream which springs from a full fountain, glides through a hidden or underground channel, but at length reappears in a full and glorious flow. The promise of ver. 18 was true of the priests and Levites until the time of Christ ; but we think neither of these is to be taken literally, but aa re- ferring to the Messiah, in whom the kingship and priesthood met, and who became our Prophet, Priest and King, both in his state of humiliation and his state of exaltation. It is only in Christ that we can find a kingship and a priesthood con- tinually. See note on 2 Sam. vii. 16. His alone is an eternal kingship (Luke i. 33) and an ever- lasting priesthood. Heb. vii. 28 ; ix. 20. 21. My covenant be broken with David, ordering of. This is a surety of the promise. With the Levites, the priests. ' The cove- nant is not only that of an eternal kingship, but also of an eternal priesthood in Christ. See Heb. vii. 22. Multiply the seed of David. True believers are thus designated, who in the new dispensation are kings and priests unto God. Rev. i. 16 ; 1 Pet. ii. 6. 24. This people, the Chaldeans — Babylonian, enemies. The two families. They thus call Israel and Judah in their separated state. 25. Ordinances, orderings or laws. Ps. cxix. 2. 26. For I will cause ; " instead of this, I will cause their captivity to be reversed and come to an end." 97 Chap. XXXIV.-XXXV.] BIBLE NOTES. [Vee. 5-19.-2-19. CHAPTER XXXIV. PUETHEE PEOPHECIES AS TO THE CALAMITIES IMPENDING OVEE THE CHUECH-NATION OP JEHOVAH, WITH ACCUSATIONS AND WABNINGS IN EESPECT TO THEIE UNFAITHFULNESS. Verse 6, Burnings. See note on 2 Chron. xvi. 14. Ah, lord I "Also royal master," is the idea. 7. Defenced cities. Lacliish and Azekah, in Soutli-west Judah, were still maintained as for- tified cities, and so had to be reduced, and were less easy of conquest than other points outside of Jerusalem. 8. The Mosaic law (Ex. xxi. 2; Deut. xv. 12) confirmed liberty to the servants at the end of seven years. This covenant or ordering of Zede- kiah required them to return to this as a neglected command, and perhaps it was prompted by a desire to increase the effective force for defending the city. 9. Should serve himself, exact service on his own account. 10. There shall be heard; when the time comes for the edict and its fulfilment in accord- ance with the covenant. 11. From ver. 21 it appears that Nebuchad- nezzar was for a little time compelled to intermit the siege of Jerusalem ; and this was tlio eanio cessation recorded in ch. xxxvii. 5-12. Hender- son and others conjecture that at this period the Jews, being encouraged and finding that they did not need the aid of the servants in the army, again enslaved them. 16. Polluted, dishonored God by breaking the covenant. 17. I proclaim a liberty for you; "turn swiftly around to give you over to the sword," etc. It is a pointed repetition of the same word " lib- erty." See Lam. i. 3. To be removed, for a shaking and scattering. 18. Cut the calf in twain. This was a method of ratifying a covenant, denoting that they too were willing thus to be cut in two if not faithful. Gen. xv. 10-17; and so in the classic authors. 19. Eunuchs, court attendants. See 2 Kings ix. 32. CHAPTER XXXV. JUDAH, THE CHUECH-NATION, EEBUKED BY A COMPAEISON OP ITS CONDUCT WITH THAT OP THE EECHABITES. Verse 2. Rechabites. These were of the race of Jethro, the father-in-law of Moses, and therefore not Jews by birth, but still had em- braced the true religion. See Ex. xviii. ; 2 Kings X. 15. Jonadab (Jchonadab) was .of this family. 3. This is done for a sign to the Jews. House of the Rechabites ; used in the sense of family. While recognizing the worship of Je- hovah, they had kept up their distinct lineage. Notice incidentally how from the iBrst not only the Jew, but the proselyte, could be accounted of Jehovah's people. The election of the Jews through Abraham was not that they alone might bo saved, but that through them salvation might be possible for others. Seo 1 Chron. v. 1; Jcr. xviii. 4, etc. 4. These courts about the temple were occupied by the families of the priests. 98 11. For fear of the army of the Sjrrians. They thought that while Nebuchadnezzar was besieging them their Syrian enemies would em- brace the opportunity to make incursions. 14. Rising early, giving you timely notice. 16. Because, etc. Since they have done this, they shall be dealt with as ver. 18 specifies, while Judah shall be punished. 19. Shall not want a man, shall be perpetu- ated and prospered. It is a promise like that at- tached to the fifth commandment. Thus we have a whole family of Gentiles recognized early as engrafted into the Church and even presented as a model. What advantage hath the Jew ? Much, every way, but not such as excludes us. Ho was called that salvation might be at all a possibility, and that the oflTer of it might reach us. Ver. 2 ; see also 1 Chron. v. 1 ; Jer. x. 23 ; xviii. 4, etc. Chap. XXXVL— XXXVII.] NOTES ON JEREMIAH. [Ver. 1-32.— 1-12. CHAPTER XXXVL now THESE I'ROrilKOIES AllE llEAU TO THE CJlUllOII-NATtON OF .TEIIOVAII, AND RECEIVED BY IT. — FUKTHEE JUDGMENTS DECLARED. Verse 1. Fourth year. The prophecies often remind us of the period of their utterance, and it is well to recall the historical period by re- ferring thereto (2 Kings xxii.-xxv. ; 2 Chron. xxxv.-xxxvi.), and thus trace the history of the Church through successive periods. 2. A roll of a book, sheets of parchment. Against Israel, etc., in reference thereto. 3. How evident is the purpose of God in the afflictions he sends upon his Church I 5. I am shut up. He had been once let out, but was again in some way restrained of his liberty because of his faithful warnings. 6. Upon the fasting day. They had their appointed fasts (Lev. xvi. 29, etc.) as well as feasts, but whether this refers to one of these, or to some special fast in connection with present dan- gers, we do not know with certainty. Ver. 9. 7. They ■will present their supplications, let fall. The idea of prostrate humility is included. 9. Proolaimed. a fast. Prom this it would seem to have been a special fast, as it is probably not a second reading, but the same as referred to in ver. 6. The order was given in. the fourth year, but not carried out until December of the next year. 10. It was thus read in a public place well known. The word " chamber " denotes one of the apartments in the courts of the temple, from the balcony of which this was read to the people assem- bled. By the " higher court" is meant that of the priests, or that nearest the sanctuary. IG. Afraid. This expresses the idea that each was impressed and in doubt what the other would say or think ; ,but all felt that the king must be apprised of these new prophecies. 19. While feeling it their duty to inform the king, who would no doubt be displeased with evil tidings, they had kind regard for Baruch and the prophet, and desired to save both. As Jeremiah was probably not in close confinement, he might thus escape. 22. It was December, and he was in the winter palace or apartment. 23. He cut it ; eitlier the king, or Jehudi by his order or consent. Ver. 23. 24. Yet were they not afraid. It did not impress the king as it did the scribes and princes. Ver. 16. Rending the garments was a usual sign of anxiety or grief. 2G. The Lord hid them ; so ordered matters that they were not discovered. 27. And the words, containing. 30. Shall have none. Compare chs. xxii. 30 ; xxxiii. 17 ; xxxv. 19. His son tried it, but reigned only three months, and had no successor. His line should be cut off from this hour, and he hims^elf die as a dog, instead of being buried as a king. 31. Pronounced against them, forewarned thera of it in order to have them repent. 32. And there were added besides unto them many like words. Thus by contending with his curses they only prepared for themselves still heavier judgments. CHAPTER XXXVII. FURTHER EVENTS IN THE HISTORY OF THIS CHURCH-NATION OF JEIIOVAH, AND ITS CONDUCT AS TO JEREMIAH. — HIS PRORnECIES. ', • Verbe 1. Ooniah (ch. xxii. 24), same as Jeconiah and Jehoiachin. Nebuchadrezzar. See ch. xxii. 25. 3. Pray now. Notwithstanding their unfaith- fulness and wickedness, affliction drove them to God. 5. They thus raised the siege temporarily, on account of the Egyptian invasion against them- selves (see 2 Kings xxiv. 7) ; and this incidentally was an aid to Judah. Ver. 7; ch. xxxiv. 11. 10. And burn the city with flre ; God will find instruments to execute his purposes, and he can make the most unlikely successful. 12. To separate ; to divide to himself his por Chap. XXXVIIl.— XXXIX.] BIBLE NOTES. [Vek. 1-26.— 1-3. tion among the people. Some take this as a re- tirement from the city because he felt he could no longer be of service. Others suppose that he went to take possession of his priestly portion just out- side of Jerusalem, which had not been accessible before on account of the siege, and which belonged to him, as one of the priests, for use. Ch. i. 1. As the siege would soon be resumed, its products would be needed, and while in faith relying upon God he would use all proper means. 13. In the gate of Benjamin, on the way out. Thou fallest away, desertest. 15. Smote him, without a trial. They were not those of ch. xxxvi. 12. 16. Cabins; Heb., "vaults." This may de- note the cells into which the dungeon was divided. He was now ip close confinement, which was after- ward modified. Ver. 21. 21. Baker's street, public stores of provisions. CHAPTER XXVIII. FUIiTIIEll DEALINGS WITH THE PltOrilET JEREMIAH. — HIS AUDIENCE WITH THE KING. Veese 1. See ch. xxi., which contains a proph- ecy of this period. 2. His life for a prey, as something preserved like booty, and not destroyed. The time had come when, as a true patriot and as the ambassador of Jehovah, he must advise surrender. It was, by reason of their sins, the only way left to prevent total annihilation. 5. It seems probable that he would have pre- vented this if he could, but, Pilate-like, he dared not oppose the popular feeling, 6. Hammeleoh. Some read this, "the son of the king." 7. Eunuchs, court attendants. 2 Kings ix. 32. Not uufrequently some of another nation served about a king. See 2 Sam. viii. 18. 9. No more bread. In the great scarcity which this denotes he would be sure to be stinted to death in this concealed jjlace. 11. Old cast clouts and old rotten rags, cast-off clothing and soft rags. This showed kind consideration. This pit may have formerly been a cistern, or it was one of those deep caverns to which in ancient times criminals were assigned. 14. Into the third entry. We have no moans of determining the precise locality, nor is it im- portant. 15. Wilt thou not surely put me to death ? "Can it be that thou wilt hearken?" 17. Go forth. See ver. 2. 19. That are fallen, gone over to. He had perhaps been severe in penalties, upon deserters, and now to be as one among them he was ashamed, and feared contempt. No doubt some of them were disposed to blame him for the calamities which had come upon the nation. 22. Thus the very women of his court would ridicule them. Thy friends, men of thy peace ; thy ministers and false prophets who have cried, Peace, peace, when there was no peace. Have prevailed against thee, "have led you to listen to their destructive counsel, and now that you are in trouble they forsake you." 23. Thou shalt cause, be the occasion. Ver. 17. 26. This was probably true (ch.xxxvii. 15, 20), and was a concealment which even now would be justified, and not needing the explanation of Josh, ii. 6, etc. CHAPTER XXXIX. PEOPHECIES FULFILLED, AND PAETICULAKS AS TO THE DESTRUCTION OP JERUSALEM, Verse 1. This was about 590 B. C. Nebu- chadnezzar' (ch. xxii, 25) had his licadquartcrs at Riblah, on the north. Ver. 5. 2: The siege thus lasted about one and a half 100 years, including the slight intermission when Ncbiichadnozzav witlidrow on account of tlio Egyptian invasion. Ch, xxxvii. 5. 3. Some read "Rabsaris" and " Rabmag," as Chap. XL.— XLI.] NOTES ON JEREMIAH. [Ver. I-IO.-I. meaning chief of the eunuchs and chief of the Magi, instead of proper names. Nergal-sharezer is used twice, and some tliink the first shouhl be Nebuzar-adan (ver. 9) ; but, as Dr. Clarke well re- marks, these questions about names are often as uncertain as they are unimportant. In the middle gate. The breach was made in the lower city, and the middle gate was prob- ably between it and Mount Zion. 4. Betwixt the two walls, the double wall to the south of Zion. G. Riblah, at the north-east extremity of Pal- estine. 7, See Ex. xii. 13. 9. Pell away, had surrendered voluntarily. 12. Jehovah was caring for his prophet while bringing to pass his predicted punishments on the people and their king. 13. See ver. 3. 14. Home, to the house, palace, or place of safety. So he dwelt among the people. This is said in anticipation, and is more fully explained in ch. xl. 6. 16. Here, in order to show how faith is re- warded, this case is put on record, as often occurs all through the Jewish history. See ch. xxxviii. 7. 18. A prey. See ch. xxxviii. 2. CHAPTER XL. INCIDENTS AS TO JEREMIAH, AND ALSO AS TO GEDALIAH, WHOM KING NEBUCHADNEZZAE MADE GOVERNOR OF JUDAH. Verse 1. It appears that Jeremiah, although freed from prison and lodged for safety perhaps in the palace, in the capture had been taken to Ramah, on the outskirts of the city ; but when the enemy found who it was they at once re- leased him. Or this view may bo taken : He was released from his Jewish prison, but, as a prisoner of war, held in charge by Gedaliah ; and now the captain of the guard has him brought up to Ra- mah, the same as other captives, in order to give him full discharge. The same thing now occurs in exchange from civil to military law. 2. Even Babylon recognized Jehovah as pun- ishing his people through them. 5. While he was not yet gone back. Henderson reads, "and before he made any reply." In either case it means before he had decided, or while he hesitated. Victuals and a reward; the food and a present which were common in the East when dismissing a friend. 6. Mizpah, about five miles north-west of Je- rusalem. Gedaliah seems to hdvo established his court there. 9. Sware unto them, gave assurance to them of the good intent of Babylon toward them if they obeyed. 10. To serve the Chaldeans, act as governor or agent. In your vessels ; "keep them for yourselves. While you remain tributary to the king of Baby- lon you may enjoy the fruits of the land.'.' • CHAPTER XLI. * the HISTORY OF THAT PORTION OP JEHOVAh's PEOPLE WHICH REMAINED IN JUCAH. In this history of Jehovah's Church-nation wo have already seen it subjected to serious divisions. The rebellion of the ten tribes resulted in their deportation into the various parts of the Assyrian empire; and when at length Assyria became subject to Babylon, the lost tribes were scattered through this empire also. Judah, which was the head of the remaining tribes, and embraced the remnant of those that clung to her, now represented the Church-nation, but had also, because of her sins, suffered at least three deportations into the empire of Babylon (see Introduction to Ezra) ; and this chapter traces the history of that remnant of a Remnant which in this last great and gen- eral overthrow had been left in the land, with Gedaliah as governor in place of a king, and with Chap. XLII.] BIBLE NOTES. [Veb. 5-20. Jeremiah as a prophet. It was a part of that Church-nation which Jeliovah had chosen from amid the idol-serving world to preserve a knowledge of the true God, and to carry forward and consum- mate his method of salvation for fallen man. Although that which was to be recognized as tiio Church was now in captivity, yet as the contemporary history of this poor remnant illustrated God's providential dealings, so much of its history is recorded as seemed to the pen of inspiration important to be handed down to the people of God. As Jeremiah while among them uttered additional prophecies, these are also recorded ; and so down to the last chapter of this book we have a record as to these. As to the remnant that went afterward to Egypt, see chs. xliv. 28 and xlvi. 28. Verse 1. Seventh month^ October of the year in which Jerusalem was taken. Ishmael, ch. xl. 14. Seed-royal. Because of the kingly family he was disposed to claim superiority. He and others had no doubt escaped to the Ammonites at the downfall of Jerusalem. Eat bread together, as a token of friendship toward Gedaliah. 5. Sheohem — Shiloh — Samaria. Shechem, some thirty-five miles from Jerusalem, was where God had renewed his covenant with Abraham (Gen. xii. 7), where Jacob came (Gen. xxxiii. 18), and where, at Ebal and Gerizim, Israel renewed the covenant. Sliiloh was the place of the sanc- tuary until the time of Samuel, and Samaria was the capital of the ten tribes, and their place for worship. So all these were sacred spots. Their beards shaven, and their clothes rent, and having cut themselves. These were signs of deep grief over the desolation of Jerusa- lem ; for, although of the ten tribes, yet these had been dispersed, and they still had regard for this ancient capital. They were in part forbidden signs of grief and heathen customs (Lev. xix. 27, 28 ; Dent. xiv. 1), but they had corrupted the pure worship of the sanctuary by mingling false rites with the true, and no doubt came with sincere grief and with offerings and incense. They •either did not know that the house of Jeliovah had also been destroyed, or else supposed that the altar was still maintained in some temporary temple. 9. The king had made for fear. Pie made it so that in case of siege a supply of water might be rendered sure by means of this reservoir. 1 Kings XV. 22 is a general reference to this period. 12. Gibeon, about four miles from Jerusalem. The great waters were probably two well-known fountains or pools. 2 Sam. ii. 13. 17. Chimham, 2 Sam. xix. 37-40. It was a place not far from Bethlehem at which they halted, only as preparing to leave for Egypt. I do not think it means the Bethlehem near Jerusalem, but some town in the direction of Gilgal, and nearer Egypt. It was natural for them to feel that the Chaldean king would not distinguish between the different Jews, but hold them as a people account- able for this outrage. CHAPTER XLII. THE PROPHET JEREMIAH CONSULTED AS TO WHAT THEY SHOULD DO. — HIS COUNSEL AND REPROOFS. Verse 5. The Lord be a true and faithful '■witness between us; with the idea, "Let the Lord testify against us and punish us if," etc. They showed the right spirit, but in a few days they became self-willed. 12. Tour own land, your former places. 14. Sound of the trumpet, summoning them to assemble for military duty. This was the usual Jewish signal for assembling. 18. Execration ; their very names should be used to express wrath. See references in ch. xxix. 22, etc. 102 20. Dissembled in your hearts, err against your own souls or deceive yourselves. It was the oft-repeated sin of Israel that, in- stead of trusting to Jehovah and his word, they sought other alliances. Now they thought that Egypt would serve them better than Jehovah, as they had often thought before of other helps, and been deceived. Tiioy preferred to walk by sight instead of by faith, but only to find, as do all such, that sight and human expectation, and what seems substantial and material aid, often deceive while they who trust in the Lord shall be as Chap. XLIII.-XLIV.] NOTES ON JEREMIAH. [Ver. 2-13.-1-26. Mount Zion, which abideth for ever and ever, and cannot be moved. Jeremiah saw, even before he delivered the message, that they were bent upon Egypt. CHAPTER XLIII. THE EMIGRATION TO EGYPT OF THIS EEMNANT OP JEHOVAIl's CHUECH-NATION. — THEIR ACTION TOWARD JEREMIAH. ^FURTHER PROPHECY BY HIM. Verse 2. Proud men, self-trusting, instead of Jehovah-trusting. 3. Baruch. See ch. xxxvi. 4. 6. Took all the remnant of Judah. See reference. It does not include any who had been carried to Babylon. 8. Tahpanhes, Daphne, a border city of Egypt. Ch. ii. 16. 9. As often before, this is a symbol to denote coming events. Ch. xviii. etc. In the clay in the brick-kiln ; throw them in among the cement or clay which is being pre- pared for building purposes. This was a chief city, and some of the palace buildings were prob- ably being rebuilt. 10. Nebuchadrezzar. See ch. xxii. 25. Pavilion. This refers to the ornamental tapes- try or covering of ancient thrones. 11. For death to death; for some other form of death besides the sword, such aa burning, etc. The idea of the verse is, " they shall be dealt with in the various ways usual among con- querors." Array himself; possess himself of their wealth or wrap it about him. 13. Beth-ehemesh, Heliopolis, the temple of the sun, a few miles north of Memphis. Ch. ii. 16. Thus some idol-serving king would break down the idols of another, and show anew to this rem- nant and vagrant Church-nation of Jehovah how futile were all other gods and all other aids except Jehovah. CHAPTER XLIV. FURTHER PROPHECIES OP JEREMIAH AS TO THE UNFAITHFUL REMNANT OF THE CHURCH-NATION OF JEHOVAH. Verse 1. Migdol, on the eastern frontier of Egypt. Tahpanhes — Noph. See ch. ii. 14r-16. Pathros, Upper Egypt or the Thebaid. Thus they had colonized at various points. 4. Rising early, being prompt, betimes, See references. 8. A curse, ch. xxix. 22, etc. 10. Statutes, Ps. cxix. 2. 14. But such as shall escape. In the time of trouble a few fugitives would go up, but there should be no return from captivity like that of those who were now in Babylon. Even from them, however, there should be preserved a few who bowed not their knees to the false gods of Egypt. How, even here, Jehovah was with this remnant of a remnant of a Church ! The time no doiibt came when all had a desire to return ; and when Egypt was conquered by Babylon, some of these fugitive Jews were again mingled with their brethren. 17. Queen of heaven,, the sun or moon. The worship of the heavenly bodies was always a prevalent form of idolatry. In this worship they imitated the Mosaic rites. Lev. i.-vii.; Num. vi. 16, etc. 19. Make her cakes to worship her. This was also an imitation. Ex. xxix. 23 ; Lev. xxiv., etc. Without our men. To be husbandless, as many now were among the Jews, was regarded as a great calamity, and they associated it with this false cause. 26. The Lord God liveth. This was the form of oath by Jehovah, and he would no longer allow himself to be appealed to as one God amid so many false ones. Some no doubt were disposedi to associate and combine the worship of idols witL 103 Chap. XLV.— XLVI.] BIBLE NOTES. [Vek, 1-5.-1-3. an outward appeal, sometimes, to Jehovah as one among the gods. 28. Thus tidings should come to Judah of Je- hovah's dealings with this remnant. Nebucliad- nezzar afterward possessed Egypt (Ezek. xxix. 19, 20), and no doubt this remnant found its way to Babylon. 30. Ancient history confirms this fact. CHAPTER XLV. THE PROPHET CONSOLETH HIS SCRIBE AND COMPANION, BARUCH. Verse 1. Compare ch. xxxvi., with whicli tliis naturally connects. 3. Baruch, having written out these prophecies, is so affected by the judgments pronounced as tq be in great distress. 5. Jehovah thus counsels him to be submissive to the evils in which all will be involved, but promises him his life. For a prey (ch. xxxviii. 2), to be preserved as booty. CHAPTER XLVI. PROPHECIES OF JEREMIAH AS TO EGYPT, WITH COMFORTING WORDS FOR ISRAEL, TH]3 CHURCH- NATION OF JEHOVAH. Compare Isaiah's prophecy as to Egypt in Isa. xix., etc. Verse 1. Against the Gentiles. We have often before had occasion to note how, with proph- ecies of punishment to the chosen people in order to purify them, are mingled prophecies of destruc- tion as to idol-serving nations. While at times all seem to be treated alike, and these idol nations are even permitted to destroy the temple of Jeho- vah, yet the purpose thereof and the distinctness of God's dealings are plainly shown, and the Jews made to understand that their desolation is for resurrection, while that of the idol kingdoms is for anniliilation. The remainder of tliis book, except the last chapter, is made up of such proph- ecies, delivered while Jeremiah was in Egypt, as to these idol enemies of the (Jhurch and kingdom of Jchovali. The great panorama of Bible history, as it passes along before us in history, poetry and prophecy, has the one same grand outline. It is the picture of that nation which, after the fall of man, God raised up as a Church-nation dedicated to his service, in order that at least in one nation a knowledge of the true God miglit be preserved ; that the idol-serving nations might also behold the standard of a Jehovah-serving nation ; and, chief of all, that through it might come a Saviour, even Christ the Lord. A double conflict is ever maintained — a conflict 104 between the world and the Churcli-nation, and, since even this Church-nation was human, a con- flict of Jehovah with it in order to purify and preserve it. Tlie divine intent and zeal to secure salvation to mankind, and God's plans to accom- plish it, are everywhere manifest ; and at last the Messiah comes to fulfil all prophecy, and to illus- trate the perfected plan of redemption to which all the worship and sacrifices of the old dispensa- tion pointed. Compare introductory notes to the Pentateuch and the Historical Books, and thus behold the divine plan and method and the ob- stacles of sin. 2. Carchemish. ' This was in Assyria, on the Euphrates, about three hundred miles above Bab- ylon, where the river Chabaraa empties into it. See Chebar, Ezek. i. 1. Tins same Pharaoh had, in the time of Josiah (2 Kings xxiii. 29 ; 2 Chron. XXXV. 20-24), fought against Assyria and Judah combined at this place. In the fourth year of Jehoiakim (ch. xlvi.) Nebuchadnezzar had here a contest with Pharaoh-necho, and took the city. While the siege of Jerusalem was going on, Pha- raoh-necho took the opportunity to attempt to retake it (ch. xxxvii. 5), but was met and overcome by the forces of Nebucliadnezzar. 2 Kings xxiv. 7. 3. This represents Egypt preparing as if for victory. Chap. XL VI.] NOTES ON JEREMIAH. [Veb. ,4-28. Buckler, a small-sized shield attached to the left arm. 4. Helmets, slcull-caps, to guard the head. Furbish, polisli, Brigandines, coats-of-mail. The whole de- scribes a fully-equipped army. 5. Wherefore have I seen them dis- mayed? "Wliy is this fully-equipped army thus dismayed?" Fled apace, in hot haste. 6. Let not the swift, the swift shall not. Toward the north, at tliis northern point. 9. Rage, ye chariots, rush on, ye chariots. Ethiopians — Libyans — Lydians. These three names are, in the Hebrew, Gush, Put and Lud. Cush means either Ethiopian or Arabian troops ; Put, not unlikely, means the Libyans ; and Lud, the Lydians, an African people so called. Tlie localities of these are not certain, but tliey were troops hired by the Egyptians, as were the Hessians by the British in our Revolu- tionary War. 10. They were gathering as if for victory, but in fact Jehovah was summoning them that he might dear with them. Vengeance, Gen. vi. 5. It is compared to a great sacrifice. Isa. xxxiv. 6-8. In the north country, by the river Eu- phrates. It was nortli of Judea. 11. Go up into Gilead, and take balm. The balm of Gilead was a phrase for "seek a healing." See ch. viii. 22. O virgin ! Egypt had never before been sub- dued. 12. The mighty man hath stumbled against the mighty, hero against hero. 14. Migdol. See ch. xliv. 1. Noph, Memphis, in Egypt. ' Tahpanhes. See xliii. 5. All these were Egyptian cities. Stand fast, muster. Shall devour, devoureth. Assyria, Pliilistia, Ammon and Moab had already been subjected by the Babylonian empire. 16. Nativity. See ver. 9. 17. Passed the time appointed, let pass the opportunity for success. 18. Tabor is among the mountains, and as Carmel by the sea, so shall he come. Vou II.-14 Tabor and Carmel were very lofty heights of Pal- estine. Carmel was on the edge of the sea. As those towered up and cast tlieir shadows from afar, so should tlio power of Ncbucliadnezzar spread and be seen in Egypt. 20. Egypt is like a very fair heifer. As yet she had been unsubdued and remained an empire. Ver. 11. It Cometh out of the north, from Babylon, whose advance was from that direction. 21. Like fatted bullocks. They do not work well in tho service of Egypt, but, like fat- lings, kick against authority. Time of their visitation; their destruc- tion. 22. Shall go like a serpent. The image is that of a serpent running, or hissing as he goes. ■ They shall march with an army. It rep- resents the rustling march of Babylon, or more likely the retreat of Egypt before them. They (Babylon) shall stop for nothing, but clear their way directly through her thick forests, althougli they are seemingly impenetrable. 23. They are more than the grasshop- pers, locusts. Such is the vast army. 24. The daughter of Egypt. See ver. 11. 25. Multitude of No ; or, as in the margin, " Animon of No." Tliis was Thebes, and the ref- erence is to Jupiter Ammon, cliief god of Egypt, who had his great temple liere. 26. It shall be inhabited. Tliis promises return, but not equal prosperity. See Ezek. xxix. 13-16. About forty years after, in the time of Cyrus, it threw off the yoke of Babylon, and was inhabited as of old, but only as a second-rate kingdom. It is well to notice, besides the more general prophecies that we have, how exact many of them arc, and how they specify technicalities which enable us to identify their accurate fulfilment. See prophecies of Isaiah (xiii.-xxv.) and these fol- lowing here. 27. Save thee from afar. See ch. xxx. 10. 28. See ch. xxx. 11, where we have the same words. It is a conclusion and summing-up of the whole matter, in which the design of Jehovah's dealings with his people and their enemies is con- cisely stated. The problem of man's salvation is all along working out to its completion. 105 Chap. XLVII— XLVIII.] BIBLE NOTES. [Veb. 1-7.— 1-12 CHAPTER XLVII. PEOPIIECY CONCERNING PHILI8TIA, ANOTHER IDOL-SERVING ENEMY OF THE OHUECD-NATION OP JEHOVAH. Verse 1. Smot6 Gaza. The date of the Egyptian attack on 'this Philistine city is not known. 2. The enemy from Babylon is now represented as coming against the Philistines. 3. The fathers shall not look back. On account of their feebleness of hands, or their inaliility to help them, they will disregard them, and in their flight or terror leave them behind. 4. Tyrus and Zidon. Phoenicia bordered on Philistia, and in case of attack on the latter these chief cities would be likely to be involved. As to the attack on Tyre, see Isa. xxiii. and Ezek. xxvi. 27. Caphtor. There are divers opinions as to whether this means Crete, Cyprus or Cappadocia. It was probably a Philistine colony (Gen. x. 14), or the country first inhabited by them. 5. Philistia, through her chief cities, is thus represented as tearing out her hair and cutting her flesh in signal of grief. 6. Put up thyself into thy scabbard, return. Thus in sublime apostrophe the sword is addressed. 7. Sea-shore, all the coasts of Philistia. , CHAPTER XLVIII. PROPHECY CONCERNING MOAB, ANOTHER IDOL-SERVING ENEMY OF THE CIIUECH-NATION OF JEHOVAH. See note on ch. xlvi. 1. As to a former destruction, see Isa. xv. and xvi. That took place in the times of Isaiah, soon after the captivity of the ten tribes, while this refers to the days of Nebu- chadnezzar (2 Kings xxiv. 2), and was fulfilled when he destroyed Moab on his way to Egypt, five years after the destruction of Jerusalem. The prophecy closely imitates that of Isaiah. Verse 1. Nebo. See Isa. xv. 2. Kiriathaim, another town of Moab. Misg-ab. This word occurs nowhere else as a proper name, and probably should be regarded as an appellative, and translated according to its signification. It means a height, a hill or rock, as a place of security, and hence a refuge. It probably denotes here a place on an elevated site, strong by uuturo and ui't. Dhiyiioy renders it, "tlie high fortress;" but whether it denotes a distinct and celebrated fortress, or is a phrase of variation applied to Kiriathaim itself, must re- main uncertain. 2. Heshbon, another of their chief cities. Isa. XV. 4. Madmen ; the name of another city in Moab. It occurs nowhere else, and we have no informa- tion concerning it. 3. Horonaim, See Isa. xv. 5. 4. Her little ones have caused a cry to be heard, her children cry aloud. 5. See Isa. xv. 5. 106 6. Heath, juniper or naked tree. 7. Chemosh, a great idol-god. Num. xxi. 29 ; 1 Kings xi. 7 ; 2 Kings xxiii. 13. 9. The cities thereof shall be desolate, without any to dwell therein. This proph- ecy has been fully verified. " The most populous and fertile province in Europe is not covered so thickly with towns as Moab is plentiful in ruins, dosortod and dcsolato thougli now it be. Burck- hardt enumerates about fifty ruined sites within its boundaries, many of them extensive. Not one of the ancient cities of Moab exists as tenanted by man." — Keith. 10. The work of the Lord deceitfully; who conceals anything from destruction or with- holds any part. 11. Settled on his lees. The illustration is drawn from wine, which after fermentation is left on its pumice to give it more strength, and is then decanted from one vessel to another. The idea is that of undisturbed richness. Isa. xxv. 6. 12. Wanderers, overturners. Chap. XLIX.] NOTES ON JEREMIAH. [Veu. 1. Chemosh. See ver. 7. Bethel. This alludes to the calf-worship of Jeroboam. 1 Kings xii. 28, 29. 17. The staff and rod are emblems of royal strength. 18. Dibon. See Isa. xv. 2. 19. Aroer. This was on th6 river Arnon. Ch. xlix. 3. The Moabites are represented as fleeing past, and the people of Aroer come out to inquire the cause. Deut. ii. 3G. 24. These are all cities of Moab. The Bozrah of ch. xlix. 13 and of Isa. xxxiv. 6 is not the same. 25. Horn, power. 26. Make ye him drunken, stagger with calamities. ' Moab also shall -wallo-w, like one beastly- drunk. Ch. xxv. 15-17. He shall not be able to rise from liis own corruption and degradation. 27. It is because thoy had despised Jehovah's Church and people. They had ever been malig- nant enemies of Israel. Deut. ii. 18 ; xxiii. 3, 4, etc. Was he found among thieves ? The only similar expression is in ch. ii. 26, and this does not throw much light on the comparison. The idea seems to be, " You have treated my people as if found among thieves, or as if they had stolen the land, whereas it was theirs by inheritance." The allusion is still probably to their original possession, and to the repeated efforts of Moab to dislodge them ns if they were trespassers and thieves. Skippedst for joy, movedst thyself, or gave signs of opposition t? him, as when one shakes the head. 28. " Secrete thyself" is the idea. 30. But it shall not be so, as he designs. His lies shall not so effect it, his falsehoods shall not stand. See marginal reading. Hender- son reads the verse, "I know, saith Jehovah, his indignation and the falsehood of his pretensions — the falsehood which he practices." The former seems to give the sense, without the change of words which the latter reading requires. 31. Kir-heres; the same as Kir-hareseth, or Kir-haresheth, or Kir-moab (Isa. xvi. 7)— a chief city. 32. Sibmah, near Heshbori. Ver. 2. Jazer. See Isa. xvi. 8. It was in Gad, not far from Moab, and about six miles south of Eamoth- gilead. The sea referred to is supposed to be some fountains near this, thus poetically called. Sibmah is thus represented to be desolated, as Jazer had been. The plants are gone over the sea. This either is a figurative expression for luxuriant fruitfulncss, or else denotes that their vineyards and wealth would be carried away. 33. Shouting. This alludes to the usual joy of harvest. 34. From the cry of Heshbon even unto Blealeh, etc., at the cry. The wailing is repre- sented as beginning here and extending through these towns and along their highways. See in full Isa. XV. 4-6. 35. High-places, etc. See 1 Kings xiv. 23 ; Judg. iii. 7. 36. Pipes, wailing music. 37. Bald. See ch. xlvii. 5. 39. With shame, as one ashamed or over- come. 40. He shall fly, Nebuchadnezzar. 41. Kerioth is taken, the cities. 43. Pear, and the pit, and the snare. Isa. xxiv. 17, 18. 44. Visitation, punishment. 45. The Moabites are thus represented as fleb- ing to their chief city. Because of the force ; as some read, " power- less." Sihon, one of the cities so called from an an- cient king when the Amorites possessed it. Num. xxi. 26, 27. Corner, limits, whole extent. 46. Chemosh, ver. 7. Thus their idolatry and their opposition to Jehovah and his Church and people appear as the cause of their troubles. Latter days, in his own gopd time. Perhaps this expression looks forward to the bringing in of the Gentiles. Ch. xlix. 6, 39. CHAPTER XLIX. PEOPHECY CONCEENING AMMON, ANOTHEE IDOL-SERVING ENEMY OF THE CHUECH-NATION OF JEHOVAH; AND ALSO CONCEENING OTHEE ENEMIES. Veese 1. Inherit Gad? The territory of Gad was the west border of Ammon, and they had taken possession of the country while it be- longed to Israel. They were thus trespassing on 107 Chap. XLIX.] BIBLE NOTES. [Vbr. 2-34. the Holy Land. Some interpret " their king " to mean Milcohn, their heathen god. 2. Eabbah, their chief city. Be heir ; shall take their possessions who have taken his. 3. Howl, O Heshbon. Heshbon of Moab is thus called to mourn for the destruction of this city (Ai) of the Ammonites, probably opposite to it, since Ammon and Moab were separated by the river Arnon. Run to and fro by the hedges, go up and down the walls. Their king. 8co vor. 1. 4. Thy flowing valleys; in the sense of gliding' away, or else of flowing with blood. G. I will bring again, oh. xlviii. 47. The Ammonites were the descendants of Lot, but had become a part of the idol-serving world. 7. Concerning Edom. This commences the prophecy concerning Edom, which is quite simi- lar to that of Obadiah. We have seen before how at times Jeremiah imitates former prophets. Com- pare also Isa. xxxiv. and Amos i. 11, 12. Edom, or Idumea, was the Ijind of Esau ; Teman, a city or part of Edom, put for the whole. 8. Dwell deep ; go into the wilderness, or into caverns, where you cannot bo found. Dedan, a city of the descendants of Abraham by Keturah, and here identified with Edom, which it bordered. The calamity of Esau. This was loss of birth-right and utter desolation. 9. These would leave something, and stop when dcsiro is appeased, but not so as to Edom. 10. Have uncovered his secret places, smitten his hidden or vital parts. 11. Leave thy fatherless children; the adult race should fall, but these might look to Jehovah. 12. Whose judgment was not to drink of the cup. The Jews, Jehovah's peculiar people, had been chosen for salvation, but, hav- ing been unfaithful, had pressed the cup of his Avrath, and so must these. 13. Bozrah. This city of Edom is put for the whole land. 14. Rumor, declaration. 17. Shall hiss, scoff her on account of her woes. 19. He shall come up like a lion, Nebu- chadnezzar. From the swelling of Jordan, as do hungry lions when driven out by freshets. Run away from her. It is an historical fact 108 . that Nebuchadnezzar did not fully destroy Edom, as it did not wholly cease to be a nation until a much later time. And who is a chosen man. This seems to represent Jehovah as looking for another servant, who will, fully and faithfully perform his work. And who will appoint me the time ; ar- range as to the date of execution ; or, as some read, " Call me to judgment." 20. Teman. See ver. 7. Surely the least of the flock shall draw them out; Jehovah will not need some great sliophord or leader to make a final end of Edom, but can use the humblest means ; small detach- ments will subdue them. Some read, "the enemy will draw thorn out as a weak block," but I prefer the former sense. 22. He shall come; Nebuchadnezzar or any opposing force. Bozrah. See ver. 13 ; Isa. xxxiv. 6. 23. Concerning Damascus. Here com- mences a prophecy concerning Damascus, the capital of Syria, another of the idol-serving ene- mies of Jehovah's Church and people. Compare Isa. xvii. and other references. Hamath — Arpad, Isa. x. 9. 25. Not left, ceased. 27. Ben-hadad; a name for Syrian kings, like that of Pharaoh for Egyptian kings. Com- pare the propliecy in Amos i. 3-5. 28. Concerning Kedar. Here commences a prophecy as to Kedar, or the land of Ishmael. See Isa. xxi. 13-18. Hazor was also a part of Arabia, inhabited by the descendants of Ishmael. 29. Curtain, fine tapestry. They shall rob them or frighten them as much as is in their power. 30. Dwell deep. See ver. 8. Nebuchadrezzar, ch. xxii. 25. 31. Wealthy, careless. They were nomadic, and had not settled towns, but, although rich, lived a wandering life. Dwell alone, have a tent or solitary life, or away from the tracks of trade. 32. In the utmost corners; "those of cor- nered beards" seems the more defensible reading. If so, it refers to their modes of wearing the hair. See note on ch. ix. 26. They, although of Abra- ham, were not Jews. 33. Dragons, jackals. 84. The word of the Lord, etc. Here com- mences a prophecy concerning Elam or Persia. Reign of Zedekiah. Chs. xxvii. and xxviii. contain prophecies of the same date. Chap. L.] NOTES ON JEKEMIAH. [Vee. 2-18. 36. Daniel (viii. 2, 27) shows that Persia was thus reduced by Babylon, but afterward it became the great power, and in the time of Cyrus ab- sorbed Babylon. Pour winds. These represent the opposing forces or divisions of the army. 38. I will set my throne, fexercise my au- thority. Jehovah should by his agent overcome it, and idol power should fall. 39. In due time this captivity was to bo re- versed, llcforcnce may bo had to the times of Cyrus, or, as noted before, to the bringing in of the Gentiles. Elamites are spoken of at Pente- cost in Acts ii. 9. CHAPTER L. PEOrnECY CONCERNING BABYLON AS AN IDOL-SERVING ENEMY OF THE CIIUEOH-NATION OP JEHOVAH, WITH PROMISES TO ISRAEL. We have had a series of prophecies as to Egypt, Philistia, Moab, Ammon, Edom, Syria and Elam. We have thus seen bow by one idol-serving nation, such as Babylon, Jehovah would des- olate other idol-serving enemies of his Church and ration. The descendants of Lot, and the descendants of Abraham through Esau, are subjected to tho same desolation as the others, because they trusted in idols instead of Jehovah, and followed the devices of their own evil hearts. Now we are told how Babylon, which had been employed by God for this service of destroying the neighboring enemies of Israel, is itself to be destroyed. While Israel too had been made to suffer from this enemy, in her case it was for purification and salvation, while to the others it was for everlasting destruction. The same scarlet cord of divine love is perceptible throughout the narra- tive. It is sin and holiness in conflict; the world and the Church ; Jehovah dealing with his own people to preserve them, and with the idol nations to destroy them, so that in due time a Saviour may come and salvation be offered to all. The plan of redemption is the holy inspiration of the whole. Even in the inception, and amid the terrors of the law and of judgment, righteousness and love shine out, and mercy ever lingers with its word of encouragement to the penitent and believ- ing. See chs. xlviii. 47 and xlix. 6, 39, etc. Babylon is often used as the symbol of the world in opposition to tho Chuvch, just as Bnbol, its sito, was tho first organized attempt to establish a world- kingdom in opposition to the rule of Jehovah. We have here, in respect to it, the longest prophecy in Scripture, filled up with various details, and showing the righteous retribution of God upon the wicked. Verse 2. Set up a standard, lift up a ban- ner or sign of coming events. Bel— Merodach. These were chief idols, and here, as before, the vanity of their trust is referred to. Compare ch. xlviii. 46 ; xlix. 1, etc. . 3. The north. This refers to Media and Persia. 4. It was all the chastisement of a Father so far as Israel was concerned. 5. Covenant, Neh. ix. 38, etc. 6. Instead of worshipping at Zion, they had built altars on high places, and served idols as well as Jehovah. 8. This is addressed to the Jews in Babylon, who are thus counselled to escape danger ; and as the goats keep ahead, so they are not to linger iu their escape. 9. Lo, truly or surely. In vain. The arrows shall hit their mark. 11. Bellow as bulls, neigh as stallions. 12. Sore confounded, greatly astonished. Ashamed, overcome. Babylon, in her rela- tion to the whole Chaldean empire, is called " the mother." Hindermost of the nations, last one left. She had destroyed the others, and now is herself to cease. The idea may also be conveyed that she is to become the least of them all. 15. Given her hand, pledged herself in sur- render. Do unto her, not in malice, but as tlio mur- derer is himself killed by justice. Ps. xxxv. 6. 16. They shall turn every one to his people. Babylon was made up of members of various former kingdoms. 18. I will punish, etc. This passage de- nounces destruction upon Babylon, as Assyria had already been destroyed. 109 Chap. LI.] BIBLE NOTES. [Vbr. 1-12 19. Carmel and Bashan. These names are put for the whole land of Palestine. 20. The inictuity. Idolatiy, their great na- tional sin, ceased with the captivity, but the refor- ence here is more probably to sins in general ; not that they should be sinless, but that salvation should shine forth. Them whom I reserve. They wore the re- deemed of the Lord, and a type of the fuller re- demption from captivity and salvation by Christ. Jehovah thus reserved a Church in the world ; and although each one of those thus reserved may not have been pardoned, yet it was true of them as his Church. 21. Merathaim — Pekod, names denotivo of Babylon and its empire. The first Avord denotes "doubly rebellious," and the second, "punish- ment." 24. In the conflict of the world and the Church, whatever may seem to be, the victory is at last with the Church, for Jehovah is with it. 27. Bullocks, chief ones. Visitation, punishment. 28. To declare in Zion, as they declare in Zion. The vengeance of his temple ; on account of its destruction, which had been effected by Neb- uchadnezzar. Do unto her ; not in revenge, but as retribu- tive justice. Ver. 15. 31. Visit, punish. 32. About him, the proud one, or king of Babylon. 33. By the downfall of Assyria and its subjec- tion to Babylon, the ten tribes of Israel, first car- ried into captivity by Assyria, were now in the persons of their scattered ones in captivity in Babylon, and thus Israel and Judah meet in bondage. 34. Plead their cause, take their part. Give rest to the land, the earth, for Nebu- chadnezzar had disturbed the world ; or it may refer to' Palestine. 36. Liars, boasters or deceivers. They shall dote, be as fools. 37. Mingled people. The term is used in the same sense as in ch. xxv. 20, and as denoting the mixed races which made up Babylon. 38. A drought; or, as some still read, "sword." They are mad upon their idols ; they act like fools in their adoration of them. 39. Wild beasts of the islands, jackals. 41. From the coasts of the earth, far and near. 44. See the same verse in ch. xlix. 19. 45. The prophecy as to Edom is thus repeated. Contemporary profane history does not give us particulars as to how long this utter destruction was delayed. Ch. xlix. 20. CHAPTER LI. THE PEOPHECY AS TO BABYLON, CONTINUED. Veese 1. Against them that dwell in the midst of them, against all Chaldea. It seems to express the involving of all, both the active and the passive, in the destruction to come. 2. Fanners that shall fan her. The imago is taken from the winnowing of grain. 3. Lifteth himself up, proudly walketli forth as a warrior fully equipped. Brigandine, coat-of-mail. Ch. xlvi. 4. 6. It was still the Church-nation of Jehovah, and, although corrupted, the knowledge of Jeho- vah remained with some, and there was a little faith in Israel. 6. Deliver, save his life. 7. Babylon hath been as a g'olden cup ; either as attracting the nations, and then putting destruction to their lips, or a golden cup in the 110 sense of a prominent instrument in Jehovah's hand. The nations have drunken of her wine ; partaken of what she held out to them, which was really the wine of her wrath. Compare ch. xxv. 15 and Rev. xvi. 19. Nations are mad, made foolish. 9. We would have healed Babylon, etc. This is what the nations subject to her say. Judgment, trial or condemnation. 10. Our righteousness, the ground of our acceptance and justification. 11. Make bright the arrows, etc. They aro thus derisively called to get ready for defence. So in ver. 12. Of his temple, ch. 1. 28, 12. Standard, ensign or rallying-ilag. Chap. LI.] NOTES ON JEREMIAH. [Ver. 13-50. Ambushes, places of lying in wait. 13. Measure, limit. Her trade would no lo))gor go on over many waters. 14. S-worn by himself. St. Paul gives the reason (Heb. vi. 13), " because he could swear by no greater." Caterpillars, locusts. 16. There is a multitude of waters in the heavens. It alludes to thunder. With ver. 15-19 compare ch. x. 12-16. Vapors. This alludes to the process of evap- oration. See references. The introduction of this language from ch. x. is natural, because idolatry, the acknowledging of other gods besides Jehovah, was their basic sin and the foundation of their bad faith and bad practice. 20. Thou, Babylon. 24. Babylon, although used as an instrument, shall not escape. 25. A burnt mountain, overturned and scorched by Jehovah's wrath. 26. Thou shalt be desolate for ever ; Heb. " everlasting desolations." 27. Ararat, Minni and Aschenaz. These were provinces of Western Asia. 28. Kings,' those of Media and her tributary provinces. 30. They have burned, the enemy. 31. Post, a messenger. His city is taken at one end. It was en- tered by the bed of the river, and before those in the centre of the city knew their danger. Hen- derson reads, " altogether taken," but the refer- ence of the original seems rather to be to the mode of capture. 32. Passages are stopped. Communica- tion was cut off between different parts of the city. Reeds. This probably refers to poles used in the earthquakes, as wo now use brush and trees. 33. Daughter of Babylon; put for Babylon itself Time of her harvest, gathering in after threshing — a harvest of wrath. 34. See ch. xxii. 25. This is the language of the Jews as the Church-nation of Jehovah. 35. Be upon Babylon ; let them be responsi- ble therefor. 36. Will plead thy cause, come to thy rescue. "Will dry up her sea, the Euphrates, 37. A hissing, scorn. Ch. 1. 18. 39. In their heat I will make their feasts ; amid their excited revelry. Dan. v. 1-10 is the comment. Amid their proud excitement and adoration of idols, Jehovah caused this feast to end in their destruction. It was a feast to their idol. 40. Like rams with he-goats, in a hurry, 41. Sheshach, a name of Babylon, from one of her chief cities. 42. The sea is come upon ; put for destruc- tion in general. 44. Idolatry, as the cause of their destruction, is thus kept prominent. It is heart-idolatry, or love of something else more than Jehovah, that now ruins souls. 46. And lest, let nbt. In order that they might not be overwhelmed, Jehovah causes a rumor by way of notice to them, so that the Jews may be seeking protection; and this shall bo a year before, and then another rumor just in ad- vance of the actual attack. 47. See vor. 44. 48. The world would exult in her downfall. 50. Thus the escaped Jews are counselled to hasten a return from their captivity. 51. We are confounded, etc. This ex- presses the mortification of the Jews as they think of Jerusalem and its holy Zion, now in the hands of the heathen. 52. Upon her graven images, those of Bab- ylon. 65. The busy sound of her people in their worldly prosperity is thus compared to the sound- ings of the sea. 57. Make drunk, Ex. ix. 12. 58. According to Herodotus, the walls were sixty miles in circumference and three hundred and fifty feet high, with one hundred gates and two hundred and fifty towers. But it was not impregnable when God, who caused the walls of Jericho to fall, raised up Cyrus to destroy it, td punish idolatry and free his Church. The folk in the fire ; her people only for the fire or destruction. 59. From this to ver. 64 we have appended a statement, the import of which seems to be, that in order to comfort the Jews or Jehovah's Church in Babylon these prophecies delivered by Jere- miah in Egypt are taken up to them by Scraiah. 2 Kings XXV. 18. This is probably not the priest, but a scribe of this name. As a symbol to the Jews, he casts it into the Euphrates, as it might not be safe to keep the roll in Babylon, but they first heard it read, and had evidence of its actual writing, and he could then deliver it orally. With Zedekiah. It is not known that Zed- Ill Chap. LII.]. BIBLE NOTES. [Vee. 1-31. ekiah ever went to Babylon until taken (ch. lii. 11); and this is generally interpreted to mean, "with commission from." Seraiah was a quiet prince ; one who would be judicious in communicating the Cion tents of this roll to the Jews, Jehovah's Church-nation in Bab- ylon, so as to satisfy them of its authenticity, and yet not subject them to renewed hostility by their retaining it or by his mode of instruction. 64. Weary, worn out. See ver. 58. CHAPTEK LII. PAKTICULAEB AS TO THE DESTRUCTION OP JERUSALEM AND THE FATE OF ITS KING. The last verso of the preceding chapter indicates the close of the words of Jeremiah in this connec- tion, and this historical chapter is probably added by the inspired collector of the Old Testament books. Many attribute it to Ezra, but the authorship cannot and need not be determined. Its rightful place in the sacred canon is beyond dispute. Clarke and others think it was designed as a preface to the Lamentations, as containing the facts in reference to which most regard that book to have been composed. It is evidently intended to furnish a concise and connected account of this great destruction, which was so much of a crisis in the history of Jehovah's Church-nation, and to keep the historical record plainly before the mind in connection with the prophecies just read as to those nations which had interfered with Jehovah's people, and which represented the world-power and idol-power in opposition to Church-power and God-power. The promise that God would make of Abraham a great nation had boon fulfilled, but a part of the promise also was that in his seed all nations of the earth should be blessed ; and thus Messiah Christ . was yet to spring forth from this Church-nation of Jehovah, and not one jot or tittle should fail until He should come who Would fulfil all righteousness. In 2 Kings xxiv. 18 ; xxv. 1-27 ; 2 Chron. xxxvi. 11-21, and Jer. xxxix., we find a parallel account and a partial identity sufficient to show that the author had access to these records. Verse 1. Mother's nanae. See 1 Kings xv. 2. With these first three verses 2 Kings xxiv. 18-20 corresponds. See notes there. 4. See parallel account in 2 Kings xxv. 1-27 ; Jcr. xxxix. Nebuchadrezzar. See ch. xxii. 25. Tenth month, February. 7. Then the city was broken up, broken in upon. 2 Kings xxv. 4. 9. See ch. xxxix. 1. 15. That fell away. See ch. xxxix. 9. 17. These are the various articles of temple fur- niture. 2 Kings xxv. 13. 18. Caldrons, pots. See 2 Kings xxv. 14 and Ex. xxvii. 22. See note on ch. xxv. 16. 23. All these descriptions of the temple and its furniture exhibit it as the cherished central idea of the old Jewish Church. See Ex. xxv., etc. 25. Eunuch. See 2 Kings ix. 32. . Seven. See note on ch, xxv. 16. 28. What is stated in ver. 28-30 does not occur elsewhere. As ten thousand captives are men- tioned in 2 Kings xxv. 14, it is evident this speaks of non-combatants or unarmed men ; and if we add women and children, the whole captivity amounted to about fifty thousand. Others regard this record as having no reference to the carrying away when Daniol was taken (Dan. i. 3-6), nor to that in Ezekiel's time (2 Kings xxiv. 12-16), nor to those at this time, inasmuch, as appears from the record itself, these were respectively in the first, eighth and nineteenth yfears of Nebuchad- nezzar, while those here spoken of are the seventh, eighteenth and twenty-third years. This therefore is, in the opinion of some, an additional record, gathering up a passing notice of those carried away (2 Kings xxiv. 2), and when the Chaldean army raised the siege a little while to attack the Egyptians (ch. xxxvii. 5), and the last during the siege of Tyre (see Joseph us); and therefore ad- ditional to the chief captivities. See close of In- troduction to Ezra. 31. See 2 Kings xxv. 27-30. This was a hopeftil sign to the Jews of Jelio. vah's intended dealings with them. For remarks on Jeremiah, see the close of Lamentations and the close of Ezekiel. 112 THE LAMENTATIONS OF JEREMIAH. INTRODUCTION. 1 These naturally connect themselves, not only with the book of Jeremiah in general, but also with the conquest and destruction of Jerusalem, and events connected therewith, as detailed in the last chapter. The former notion, that these were the lamentations over the death of Josiah (alluded to in 2 Chron. xxxv. 25), is now generally abandoned. These Lamentations are in the form of elegies, and are alphabetical after the form of thei alphabetical psalms, as Ps. cxix., etc., in which each verse begins with the letter next in order of the Hebrew alphabet. Each elegy is divided into twenty-two verses, according to the letters of the Hebrew alphabet. The order is somewhat varied in parts, but an evi- dent design pervades the whole. Their spirit and meaning accord well with the character of the prophets and with the whole prophecy. " One would think," says Dr. South, " that every letter was written with a tear, and every word the sound of a breaking heart." They are full of tender and touching pathos, such as expresses a Christian's grief amid the heart-sorrow of spiritual desolation. Vol. II.— 15 113 NOTES 0'^ LAMENTATIONS. CHAPTEE I. THE SAD CONDITIOK OF JEHOVAh'S CHUECH-NATION, AND THE JUST CAUSE THEEEOF. Verse 1. How is she, Jerusalem, type of the Church and nation of Jehovah. 2. Sore, severely and sadly. All her lovers, her former heathen allies and reliances. 3. Because of aflliction, because of her re- duced and servile condition. Others regard the reference to be to the Jewish persecution spoken of in Jer. xxxiv. 11. Between the straits, narrow places — put for a place impossible of escape. " 5. The cause is thus ever kept before thoir view. 6. Daughter of Zion ; as often before, a po- etic expression for Zion itself, Jehovah's Church, his standard raised up against the world. Become like harts, like deer. 7. Did mock at her sabbaths. The sabbath was a distinctive mark of the Jews' religion, and the heathen scorned it then, as now. This, how- ever, is not the usual Hebrew word for sabbath, and the more approved reading is, "mock at her ruin." 8. Turneth backward, nway from notice, because of lier disgrace. Or else it represents her as a wanton female, in her spiritual adultery act- ing disgracefully. 9. Her fllthiness is in her skirts, is manifest and clings to her. Her last end, the result of all this. , Behold my affliction. The prophet is af- flicted because of the people, and thus cries out. 10. That they should not enter into thy congregation. This must refer to the specific prohibition of Deut. xxiii. 3. 11. To relieve the soul, to preserve life. This represents great prostration. I am become vile ; " I am become abject, or crushed with a sense of our guilt." 12. Is done unto me ; " has come upon me." Anger, Gen. vi. 6. The prophet thus seems to feel the weight of the sins of his people. 13. This expresses infliction frqm every direc- tion and source. " By his devouring judgments he has consumed all our strength. He has so en- tangled us that we cannot escape." > 14. The yoke of my transgressions is bound, by his hand; "Jehovah takes my transgressions, and binds tliom as a yoke about me, and makes me to bear their penalties." They ■ are wreathed, and come up upon my neck ; " all over me, so as almost to choke me." 15. Assembly, united forces. Hath trodden the virgin ; selected for purity, but now trodden upon for her sins. 17. Menstruous, unclean. 18. This is the language of the unfaithful Church-nation of Jehovah, or of Jeremiah as representing her. , 19. Thus was Jerusalem destroyed. Lovers, false dependances, as Egypt, etc. 20. My bowels are troubled; "my affec- tions are rolled and tossed about." There is, it is. 21. Called, proclaimed. The prophet thus foretells righteous retribution upon them. It is not a call for revenge, but vindicatory justice. Ps. XXXV. 4, etc. 22. Let, etc. See Ps. xxxv. G, etc. CHAPTER II. MOURNING OVER THE AFFLICTIONS OP ZION OE OF JERUSALEM, AS THE CHUECH-NATION OF JEHOVAH. Veese 1. Footstool, the ark of his covenant. 1 Chron. xxviii. 2. The temple was the beauty of Israel, and both the symbol of his presence. 114 2. Polluted, profaned or made common. 3. Horn, power. Drawn back his right hand, withdrawn the Chap. III.] NOTES ON LAMENTATIONS. [Veb. 1, assistance by which Israel had prevailed over his enemies. Daughter of Zion. See ch. i. 6. 6. Tabernacle. It is the word for hedge or enclosure, which his temple was for his people. It seemed thus as temporary, just as the movable fences or hedges of Eastern gardens. 7. They have made a noise. The throng of the solemn festival and the noise of worship are supplanted by those of the clamorous enemy. 8. Stretched out the line, marked out his plan and planned for its destruction. Isa. xxxiv. 11 ; 2 Kings xxi. 13. Rampart, fortification. 9. What a picture have we in all this of the desolation of Zion, of Jehovah's Church and people, because of their unfaithfulness 1 Here are some of the most plaintive strains of elegiac poetry, made doubly and tenderly touching by the occasion, the theme and their spiritual signifi- cance. 10. These were usual signs of deep mourning. 11. My bowels are troubled; as the seat of the afiections they are agitated. My liver ; put for vital parts. Swoon, faint away from hunger and thirst. This depicts the terrors of the siege. 12. When their soul was poured out. They are thus represented as dying at the breast in their mothers' arms. Jer. lii. 6. 13. To witness for thee, to express thy state. O virgin daughter of Zion ! descriptive of her intended purity, and of the tender a,fiection of Jehovah for his Church. For thy breach is great like the sea, as if it had broken in upon them. ' 14. Have-not discovered thine iniquity; "have not faithfully declared to thee thy sins as the cause of thy sorrows, in order to prevent thy captivity." There were many false prophets, and they listened to them, instead of to the few faith- ful ones. False burdens and causes of banishment, false prophecies, " and have assigned unreal rea- sons for your troubles." 15. This repeats the joy and the scorn of re- joicing enemies. It was not only the joy of usual triumph, but also of the devotees of false gods over the nation of Jehovah God. Daughter. See ch. i. G. 16. Here is the vindictive rejoicing of sin when righteousness is fallen. 17. This is the prophet's language and the climax of the elegy. It gives the cause. Thus he had ordered if they obeyed not. 18. O wall of the daughter of Zion ! Je- rusalem is here called the wall of Zion. The city was only secondary to the Church. Apple, pupil. Others give a different mean- ing. There is a distinct word to denote the pupil or apple of the eye, and that is not here used. The original is, literally, "the daughter of thine eye." It is quite in unison with Oriental usage to call the tear which issues from it the " daugh- ter of the eye ;" and, so taken in this place, the expression is equivalent to, "let not thy teai;? cease." 19. Watches, hours. The old Jewish division was into three watches — from sunset till ten o'clock; from ten o'clock till two o'clock; and from two o'clock till sunrise. They had in the New Testament times the Koman division of four watches. Top, head. They there huddle together. 20. Fruit, their own ofl'spring. Span, hand-length ; put for small size. 22. Solemn day. See ver. 7. Swaddled, nursed and attended. CHAPTER III. TUB prophet's I5XPERIEN0ES OP THE AFFLICTIONS AND THE MEROIES OF .TEHOVAH : HIS HUMBLE CONPIBENOB IN GOD AS THE RIGHTEOUS VINDICATOR' OP HIS PEOPLE. This elegy is very similar to some of the Psalms (Ps. Ixxxviii., cxliii., etc.) and to Job. In this chapter we have throughout three clauses commencing with the same Hebrew letter, and then three with another, and so on in regular order throughout the whole poem. Although difierent from the two former chapters, the artistic arrangement is not less manifest. Verse 1. I am the man. The chapters of of the prophet and the indignities to which his Jeremiah have made us familiar with the sorrows faithfulness exposed him. ^^^ Chap. III.] BIBLE NOTES. [Ver. 6-54. His wrath, Gen. vi. 6. It was a consequence of Jehovah's displeasure with his unfaithful Church-nation that made him at least incident- ally thus subject to God's displeasure. 5. Builded, "raised up ramparts as if to be- siege me." Oompaesed me with gall and travail. Some make it a different derivative, and read, " he hath come down upon my head, and there is distress." In either case, the idea is the same. 6. Be dead of old, long dead. 7. This may allude to his actual confinement in the dungeon. Ch. xxxvii. 10, etc. 8. Shutteth out my prayer. It was not his time to answer by release now, for he had designs to accomplish by this delay. But the sincere sup- pliant need not dread God's delays, for they are like the delays of the merchant's ship waiting to be laden with greater riches. . 9. Hewn stone, deliberately, carefully pre- pared. 10. In all this the prophet, while describing his own case, is a typo of the desolated Church-nation of Jehovah, bereft and deserted. As to the con- sistency and frequency of these primary and sec- ondary or typical meanings, called double refer- ences, see Ps. xvi. 10, etc. 13. Reins, vital parts. 16. Gravel stones, as one eating coarse dirt instead of bread. Ashes ; put for mortification and grief, as these were used in mourning. 18. Here is the despondency of a Christian while in sore trial. Ilis hope seemed wellnigh dried away, but not long so. Vcr. 21. 19. The wormwood and the gall. See ver. 1^. The versification would seem to connect ver. 21 with ver. 19, 20. We may thus read: "Ee- member thou my affliction and my misery, the wormwood and the gall. Have them still in re- membrance, for my soul is bowed within me. This I revolve over in my heart, therefore have I hope." He thus makes his humility, in view of his trials, a ground of hope. The common version gives nearly the idea, if we connect ver. 21 closely with the two preceding verses. The word "hope" (ver. 21) In its Bible sense is more than an expectant wish ; it is ,faith in ex- ercise, an exalted confidence, a realized security. Ver. 24. 22. How different the despondency of the un- righteous I 27. Bear the yoke in his youth, commence early in God's service. Jeremiah, although long 116 persecuted, now rejoices that he commenced early his Christian course. 28. Here a new clause describes the submissive yielding of the pious sufferer to Jehovah's will. He hath borne it upon him ; because Jeho- vah hath laid it upon him. Some find here a ref- erence to Christ, and so in ver. 30, etc., but it is only, we think, as all sufferers are allied to the Prince of sufferers. 29. He is humble and hopeful. Ver. 21. 34. See ver. 86, the close of which belongs also to this. In the Hebrew the three verses com- jnonco with one letter, and so form one clause or verse. The verse probably alludes to the cruelty of the conquering power. Prisoners of the earth, those suffering from bondage in any form. - 35. " Oppression and injustice the ever-present Jehovah will avenge," is the idea of these three verses. 36. Subvert, give wropg judgment. 37. In the next three verses he finds comfort in the fact that all is ordered of God, who docs right. 38. Proceedeth not evil and good; "are not calamities and blessings alike from him?" 40. Here the whole is applied to the body or Church-nation, of whose sufferings that of Jere- miah is an illustration. 43. Persecuted us, pursued us. 44. See ver. 8. 46. Opened their raouths against us, made signs of mockery. 48. Daughter. See ch. i. 6. 60. Till the Lord look down; while the Lord, etc. ■ • 51. Mine eye affecteth mine heart; "what I see fills my heart with feeling." Because of all the daughters of my city; on account of all the villages or country of Judea round about Jerusalem. Some, however, take it literally to refer to the troubles in which the fam- ilies of Israel were involved. 52. Sore, severely. 53. They have cut off my life in the dun- geon. He had been thus confined (Jer. xxxviii. 6) ; or it may be a general figure expressive of persecution and sorrow. Cast a stone ; a probable allusion not to ston- ing, but to an ancient mode of fastening. Dan. vi. 17 ; Matt, xxvii. 60, etc, 64. Waters flowed over mine head; as we would say, "drowned in sorrow" — an image of great affliction. Ps. Ixix. 1 ; cxxiv. 4. Chap. IV.] NOTES ON LAMENTATIONS. [Veb. 1-21. 56. Hide not thine ear at my breathing ; beautifully expressive of the slightest sign of life, yet Jehovah hears it. 57. This was an encouragement for all others thus afflicted. 59. Thou hast seen my wrong; "how I have been maltreated." 60. Imaginations, concocted plans. 63. Sitting down, their conduct and daily life. I am their music ; the subject of their songs of ridicule. , 64. A recompense; not revenge, but justice. Judg. xvi. 28. 65. Sorrow. The Hebrew is "covering," which often means hardness. The idea, then, is, " Let hardne,gs of heart be thy curse upon them." As to judicial hardening, see Ex. ix. 12; as to imprecations, see Ps. xxxv. 6. 66. Prom under, sent down from above. CHAPTER IV. MOURNING OVER THE CALAMITIES OF JEHOVAh's CHURCH-NATION. — THE CAUSE AKTD THE ISSUE; TOaiSTHER WITH A PROPHECY AS TO EDOM. VEitsE 1. Gold, here put for beauty in gen- eral. In the top, at the head. This represents the temple as torn down, and its precious stones lying loosely around. 3. Is become cruel, like ,the ostriches. In the siege the very mothers show not the nat- ural affection of jackals, but, like the ostriches, leave their young for self-care. 5. Embrace, recline upon. They are so cast out that they seek rest anywhere. 6. Daughter, ch. i. 6. Stayed on her, made attack ,and wounds. The slow and repeated blows on Jerusalem were like a torturing death. 7. Her Nazarites. See Num. vi. This verse represents Zion as the glory of Jerusalem, and the Nazarite, purified by his vow, as the symbol of absolute purity. Hence terms expressive of great attraction are used, while in the next verse the prophet depicts tlio sad cotitrnst. Thus Jehovah's Church and its purified Nazarites are corrupted. The ruby and the sapphire were precious and polished gems. Christ was a Nazarene (Matt. ii. 23), and the name, as there used, has a similar significance as here. 8. Become like a stick, become dried up. 9., Stricken; as we say, "pierced with hun- ger." 10. Sodden ; " boiled to eat in the siege of the daughter of my people in Jerusalem." 13. For, etc. ; it is the consequence of. 14. As blind; they had ceased to see the truth. This may refer either to the leaders or the people. Polluted themselves with blood ; had be- come unholy and unclean by reason of their bloody deeds, or by reason of the slaughter they had brought upon the people by their deceits. Could not touch. In order to convey an idea of their pollution, reference is had to the state of one ceremonially unclean. Num. xix. 16; Lev. xi., etc. 15. It is unclean; " ye unclean ones." They are thus shunned, as if unclean, by those heathen nations once delighting to honor them. They said among the heathen ; they thus talked with each other in theii; early captivities ; or, more likely, it refers to what the heathen said of them. But Jehovah had purposes of love still in reserve for his Church. 16. Divided them, scattered them abroad. They respected not the persons of the priests. This is spoken of as a sign of their irre- ligion. 17. As yet, "so long as we held out." Vain help. They looked to Egypt (Jer, xxxvii. 7), instead of to Jehovah. 18. They, the enemy. Fulfilled, completed. 20. The breath of bur nostrils. This refers to the king, Zedekiah, who was, as it were, the life or centre of hope, as of the seed of David. Taken in their pits, their snares or- plans of capture. 2 Kings xxv. 1-7 ; Jer. lii. 8, 9. 21. The prophet here reverts suddenly to a chief enemy, who might indeed for a moment re- joice in this calamity, but is reminded that his rejoicing shall be short. Jer. xlix. 7-22. The Idumeans, who dwelt in Uz or Arabia, were the descendants of Esau, and had added to their repeated enmities by now aiding the Chal- deans. Ps. cxxxvii. 7, 117 Chap. V.] BIBLE NOTES. [Veb. 2-22. The cup, Jehovah's judgments. 22. Here, in marked contrast, are presented the diflPerent designs and effects of Jehovah's punish- ments. With the Church, they would have an end, and their design was restoration ; with the idolatrous world, it was destruction, a ca,ptivity without a return. Discover. The usual meaning is uncover or punish, but here, "carry thee away captive be- cause of thy sins " is the more exact rendering. CHAPTER V. THE CHURCH-NATION OP JEHOVAH, IN EXILE, BEWAILING HER CONDITION, CONFESSES HEE SINS TO BE THE CAUSE THEREOF, AND RECOGNIZES JEHOVAH AS THE ONLY HOPE OF HIS PEOPLE. Verse 2. Is turned, become the property of. 4. Water for money. This represents bur- densome taxation. 6. Given the hand. This means " sought aid from," or, more likely, "given pledge'to," or sur- rendered. They had formerly been overcome, both by Egypt and Assyria, and the ten rebel tribes were in captivity long before. Some regard Assyria as here put for Chaldea or Babylon, since it now included the Assyrian empire, as Babylon, once its subject, had succeeded in securing the power and transferring it. It seems to us, how- ever, that the reference is to former reliances or to former subjections. To ^be satisfied with bread, in order to pre- vent siege or starvation. 7. We have borne their iniquities. There is a sense in which all are involved in the con- duct of their ancestors, but future punishments result only so far as their sins are made a part of our own. See Ex. xx. 5 ; Ezek. xviii. 1-4. 8. Servants, those who should be such. 9. This expresses their abject condition. They could not even pasture their flocks without danger from these euemies, who lurked even in country places. Deut. xviii. 31. 10. Black, shrivelled and dried from starving — sunburnt want. Terrible; hot blast of famine. 13. To grind. This was the service of female slaves. Fell under the •wood, the loads they had to carry. 14. The elders have ceased from the gate ; where they used to sit as judges and be honored, as this was the place of public con- course. 15. Our dance, gladness. 19. The stability of Jehovah is thus contrasted with the mutability of all things- human. 20. Wherefore dost thou forget us for ever, and forsake us so long a time ? It is a prayer and a question of hope founded on the immutability of God, who outlives the unfaithful- ness of his people, if they will but repent and turn unto him. 22. But thou hast utterly rejected us. Some put it in the form of a question. They recognized Jehovah as having rejected them as u nation, at least for a time, and as being very wroth with them, yet hope and faith mingled with their despondency and sense of desertion. In many Hebrew manuscripts the twenty-first verse is repeated after this. Dr. Clarke regards this chapter as a form of prayer for the Jews in their captivity. The whole book of Jeremiah, and these Lamentations, which we may regard as a part thereof, give us a vivid and touching picture of the condition of this Church-nation of Jehovah in these the times of its deep peril and sad desolation. As we have heretofore seen, Jehovah suits his messages to the particular needs of the Church at the special periods of each prophet, while they declare such predictions and announce such great principles of truth as serve to sustain the faith and guide the practice of the Church in all periods of its history. The prophecies of Samuel, Elijah, Elisha, Nathan, etc., were adapted to the requirements of the Church-nation in their period ; and not less do we find those of Isaiah, Jeremiah and other prophets adapted to warn, entreat and instruct ; in a word, to furnish the ground for right faith and right works in the ages of the Church to which they belonged, with special reference to the temporal and spiritual emergencies of the times ; while they reach forward and onward, and show us the oneness of the ancient and modern Church — the unity of the Jews' Jehovah Messiah with his people and with us as our Christ the Lord. All alone we 118 ^ ^ . S Chap, v.] NOTES ON LAMENTATIONS. [Vee. 22. have presented God's dealings with his unfaithful people in order to preserve a seed to serve him, and to bring forth glorious salvation through a promised Redeemer; while the heathen, idol-serving nations, in their seeming triumph, were but instruments in Jehovah's hands, to be at length destroyed. The divine resoluteness for our sakes, and the unbending purpose of grace, are everywliere manifest, and the whole is the road to the Cross, with Calvary the goal. It is all Jehovah's struggle against the enemies of the Church and unfaithfulness within it, in order that salvation may come and the prom- ises be fulfdled. Behold how in these periods of sad calamities, a direct result of their persistence in sinful courses, Jehovah was looking after his Church as represented by Judah I Nebuchadnezzar (B. C. 606) had carried away to Babylon a band of the Jews, but Jehovah had his Dahiel and other faithful ones with them there. Eight years after this, another attack had been made, and another multitude carried away to the banks of the Chebar, but among them was Ezckiel, by vision and prophecy recalling the glories of the former temple, assuring them of destruction to come upon the idol kingdoms, and encouraging their faith and guarding their conduct. And here now, contemporary with them, but located with the Jews who remained, we have Jere- miah clinging to the last hope of the nation and faithful amid the perils of the final siege, with other prophets — as Zephaniah, etc. — boldly declaring God's truth to his people in these troublous times. When at length these Jews are carried to Babylon, where Daniel and other faithful ones had gone before them, Jeremiah remains with the poor remnant; and when the leaders of these colonize in Egypt (ch. xliii.), contrary to God's command, even here the prophet, carried by force, is faithful in word and doctrine ; and it is probable that even a remnant of these Egyptian Jews afterward joined the rest. Jer. xliv. 28, etc. ; Ezek. xxix. 19-27. Thus everywhere Jehovah was caring for his Church, for its remnant and its remnant of remnants, until he should free them from idolatry, and gather them again into the Holy Land, there to keep them until Christ should come according to the promise, and a perfected salvation be ofiered to Israel and to the Gentiles too. And thus he will guard it through all time, until at last he shall present it to himself, a glorious Church, not having spot or wrinkle or any such thing. Eph. v. 27. How ho does this, ver. 25, 26 of that same chapter show us. Read the ancient prophecies as a part of the gospel method of salvation, as the sign-manual of Jehovah's care for his people, in order that the offer of salvation might bo made to us through a redemption perfected on the cross ; and each page will glow with grace and love, and you will behold the sacred history not as a compilation or encyclopaidia of unconnected items, but an ' inspired, connected narrative of the method of redemption, and of the conflicts with sin in the idol world and in the chosen people necessary to accomplish it. For more general notes on all the prophets, see Introduction to the Prophetical Books, and notes at the close of Daniel. 119 THE BOOK OF THE PKOPHET EZEKIEL.. INTEODUCTION. In the Introduction to the Prophetical Writings we have already briefly noticed the order of the prophets and the circumstances under which tliey prophesied. See Introduction in full. As to the state of the nation, see 2 Kings xxiii. and xxiv. ; 2 Chron. xxxvi. 4, 7. Before the destruction of Jerusalem, which took place in the times of Jeremiah (Jer. lii. ; 2 Kings xxv.), bands of the Jews had been carried into captiyity by the former invasions of Nebuchadnezzar, heretofore noticed. Among those carried to Babylon was the prophet Daniel, and with others, eight years after located on the banks of the Chebar in Chaldea by Nebuchadnezzar, was Ezekiel. He was here to warn and com- fort this portion of Jehovah's heritage and Church-nation, and to utter such prophecies as should give to them, and to the Jews in Babylon and Jerusalem, clear views of Jehovah's judgments and what they meant, and at the same time show his intention in his dealings with their idol enemies, and foretell a glorious future yet in store for the Church. Like Jeremiah, he lived and prophesied both before and after the destruction of Jerusalem ; and, although they were far separated from each other, their prophecies converged to the same great events. The design was so to impress the people as that they should recognize the cause of their calamities and repentance and faith as the only ground of acceptance before their Jehovah God ; to instruct them as to their duty ; to show them the folly of idolatry, and the destructive evils awaiting all idol-serving nations ; to encourage their hearts amid their captivity by glorious assurances as to the future of the Church ; and thus, by showing them the source of their calamities and how to recover from them, to lead them to hold on to the hope of Jsrael, their covenant Jehovah, and by repentance toward God and faith in their Messiah, our Lord Jesus Christ, to make them endure unto the end and be saved. " Everywhere and every way Jehovah was caring for his Church, with the divine intent to bring forth salvation, notwithstanding the Fall ; and as we study devoutly this book of Ezekiel we shall find that oven its obscurities have about them the halo of the light of salvation — that the book is full of prophecy since fulfilled, of doctrines still sound, of duty still incumbent, of mercy and love still in exercise, and of precious direction, comfort and consolation for all the Israel of God through all time. Ezekiel has been called the " emphatic prophet," because of his precision and his technical insistence and exactness ; and yet he deals so much with persuasion and illustration, and abounds so much with scenic, vivid description for the sake of mental and moral impression, that it has been called the " moral-suasion" book among the prophets. 120 NOTl^lS ON EZEKIEL. CHAPTER I. THE TIME AND PLACE OF EZEKIEL's PROPHECY. — HIS EARLIEST VISIONS. Verse 1. Thirtieth year. Some regard this as stating his age, but it more probably is the time which had elapsed since some prominent event, such as the commencement of some king's reign. The period designated marks the com- mencement of the Babylonian empire as distinct from the Assyrian and superior to it, and the date may be from this. The period of the propliecy was 595 B. C. Ver. 2. Jeremiah and Daniel were contemporary, and the prophecies of Oba- diah, Zechariah and Malachi were more or less subsequent. See references. Fourth month, July. Chebar. This river (Chabaras) was in Upper Mesopotamia, the land of Abram, about two hun- dred miles from Babylon, and in the confines of what was formerly the Assyrian, but now the Babylonian empire. These captives were mostly those of the second band. 2 Kings xxiv., etc. 3. Expressly, assuredly. The priest. Like Jeremiah, he was of a priestly family. Hand of the Lord, Jehovah's directing power. 4. I looked and behold a whirlwind, etc. We have now the record of a vision in which the cherubim appear; so often the signals of Jeho- vah's presence and the emblems of the one only living and true Jehovah-God, whom no image could represent, but whose presence was set forth by this imagery. See Gen. iii. 24; Ex. xxv. 18; ch. X. 1, etc. The whole is intended, by a vivid picture, to awaken a fond memory in the souls of this captive Church of their former relations to the temple and its Jehovah, and thus to make them feel that they are still a peculiar or set-apart people. Out of the north, from the direction of storms. Infolding itself, enkindling itself. Was about it, the cloud. All these are sym- bols of Jehovah's presence, and meant to make vivid the impression upon this remnant of the Church-nation that Jehovah was still among Vol. II.— 16 them. They had forsaken him, but he had not forsaken them. Amber ; Heb. " chashmal " — gold and silver mixed. 5. Four living creatures. God's providence in motion in behalf of his Church is thus repre- sented, and the number four denotes readiness to attend to every part. We still speak of the four quarters of the earth, the four points of the com- pass, etc., as denoting universality. They are called " cherubims" in ch. i. i. Likeness of a man. Humanity thus appears in the symbol of divinity. 7. Straight feet; not web-footed, but clean according to the Mosaic law. 9. Their wings were joined one to an- other ; on one plane, connected together, and not above or below each other. 10. The face of a man. This may be pointed here as a period, and would then convey the idea that while on the right side was the face of a lion, and on the left that of an ox, the front of each was the face of a man, and the rear the face of an eagle. Others obtain different views of the ar- rangement of these faces. We can only conjecture why these are chosen. With humanity as the cen- tral idea, and three of the noblest specimens of animal life, the design seems to be by finite things to give us some idea of infinite combinations and perfections. By comparing the various forms of the cherubim in Genesis, Exodus, Ezekiel and Revelation, and even in comparing their form in the tabernacle and the temple, we discover slight variations ; and perhaps this very thing was in- tended to prevent the mind from settling down upon it as an image to be worshipped, and the more clearly to teach that it only symbolized the God of glory unseen, which it overshadowed. The whole Would readily recall to the captive Jew the historic associations of temple-worship and the spiritual aspirations which were thus foreshadowed. Such compound forms as these seem grotesque to us, but were familiar and symbolic to the Oriental mind. 121 Chap. I.] BIBLE NOTES. [Veb. 11-28. 11. Their wings Were stretched upward, separated from above. The idea is, that they were distinct, althougli the tips touched ; or it may mean, "on the stretch," ready for action. 12. Whither the Spirit was to go, they went. They were directed and accompanied by God's brcatli or inspiring power — his Holy Spirit. 13. Living creatures. This is n term in JCze- kiel and llevelation applied many times to the cherubim, and seems denotive of activity. The Church of God was not to be passive, but aggres- sive and progressive, and the living creatures or cherubim were to be instinct with life: At first, when tlxe flaming sword hung over Eden, and even when but two figures overshadowed tlio mercy-seat, the prevalent and prominent symbol was that of holiness ; but as the dispensations ad- vance the two become four, and in other respects also the idea is more and more conveyed of holi- ness in activity, and the Spirit of God accompany- ing. Lamps, torches moving up and down. Fire. This and lightning are often the emblem of zeal and power. 14. Lightning, sparks. 15. One wheel upon the earth. There was one wheel for each of the four sides, as each of these faces represented a side. Wheels thus placed beside these living creatures, like wheels to a cha- riot, represented a period of momentous energy for the Church and an irresistible power of prog- ress. All this is intended by viyid delineation to stir anew the holy ambition of this remnant captive Church. The rehearsal of this vision, like the performance of a national play or tlie singing of a national anthem, was intended to engage tlie attention and awaken the zeal of this people. Mere tame recitation would not do it, and hence we have these visions. 16. Beryl, chrysolite. Rev. xxi. 20. Re- splendent beauty and light are thiis represented. In the middle of the wheel ; in the midst, or double-rigged, as denoting the most compact and artful strength, 17. When they went, they went up on , their four sides. This describes what appeared. , They moved so rapidly that they seemed to glide along as if on a flat surface. So sometimes the ancients represented their gods as gliding instead of, walking. Some take this to be the idea of "straight feet" (ver. 7), as meaning those without joints, as some of the ancient gods are depicted. 18. Rings, rim or circumference. Dreadful, awe-inspiring, like a chariot of God. 122 Pull of eyes. It is not blind motion, but the abundant sagacity of the all-seeing One. Around the rims of all these four wheels were vivid repre- sentations of eyes. See ch. x. 16. They were the tokens of omniscience. See Rev. iv. 6. 19, When the living creatures went, the wheels went by them. The wheels were sub- ject to the cherubim (ver. 20 and ver. 12), and the Spirit pervaded all. 20. Over against them, alongside. 22. And the likeness, etc. Above the heads of the living creatures was the likeness of the firmament — resplendent lustre and beauty. The color of the terrible crystal, the gleamiug of the dazzling crystal. The brightness of Jehovah's countenance is thus represented. Rev. xxi. 11 ; xxii, 1, etc. The gems and pre- cious stones are constantly used to convey to us impressions as to coming dispensations of glorious beauty. 23. Firmament, halo about them. Straight, erect. Every one had two, etc. This does not probably mean four wings in addition to the two for flying (ver. 11), but that the size of the whole four was suflicient to conceal from view the entire body, . 24, The voice of speech, tumultuous noise, 26. Sapphire, deep blue. Above, sot aloft, 27. Ambpr. See ver. 4. Appearance of fire. As in the burning bush, the fiery pillar and the ever-burning fire of the altar, we have thus set forth the resplendent glory of Jehovah. 28. This was the appearance of the like- ness of the glory of the Lord. This verse reveals the meaning and intent of the whole. All was meant to make impression as of the glory and presence of Jehovah God. There were two things to be avoided. If no natural form or shape or substance is alluded to, the human mind, in its inability to grasp Spirit, would be likely to lose the essence of faith ; for while form is not essence, esBonco always eccks to convey impressions of itself in form, just as now love and all the sym- pathies of the human heart have their forms of expressing affection. On the other hand, if any constant, unchangeable shape was adopted, or any actual forms represented to be Jehovah, they would w.orship the form rather than the spirit, and this would be idolatry, the very sin to be avoided. Hence the whole is set forth by sym- bols, in which Jehovah is constantly represented Chap. II.-III.] NOTES ON EZBKIEL. [Veb. 1-9.— 1-9. as a spiritual, overshadowing and penetrating power — as present, and yet not identical with the symbol. Tliese composite forms may seem grotesque to us, but they answered the design of conveying spiritual impression in such a way as to favor the worship of the Creator through them, instead of that of any one creature; and just as the poet uses forms of the imagination to thrill and inten- sify the interest of the reader, so the Spirit of God uses these forms and modes of expression to secure attention to the spiritual meaning, and to lift the soul upward to the consideration of the one only living and true God. The more we study the altar from Abel's and Abraham's time onward, the burning bush, the tabernacle, the temple, and their descriptions so oft repeated in Exodus, Kings and Chronicles, and the vivid picturing and symbols of Esekiel, Daniel and Eevelation; the more we see how one design pervades them all, and that is the conveyance of the idea of a one living God — a Jehovah, the covenant-God of his people, as their only trust; while all point forward to a Messiah as a perfected Sacrifice, and as the joy and hope of Israel for salvation. In order to convey a truthful impression, forms and symbols are an absolute necessity, logically as well as spiritually, when the truths concerned are on a level above human intellect ; and as this is just the case with many of the truths of revela- tion, the Bible necessarily deals much with sym- bols and types. CHAPTER II. EZBKIEL S PEOPHETIO COMMISSION AND INSTEtJCTIONS. Veese 1. Son of man. ' This title is in one pas- sage (Dan. viii. 17) given to Daniel, but Ezekiel is the only prophet who is thus generally addressed. In the New Testament we find that our Saviour frequently called himself, and was often called by others, " The Son of man." As applied to Eze- kiel, it was at once a title of dignity and humility — of dignity, as showing how high he, a worm of the earth, was elevated by the favor of God ; of humility, as reminding him that, he nevertheless was but dust and ashes. It occurs in Ezekiel about eighty times. 2. The spirit, ch. i. 12. 3. Nation, -peoples, tribes, or heathen-like. 4. Impudent, of stubborn look. Thus saith the Lord God; "thou shalt speak as the prophet and ambassador of Jehovah God." 5. Rebellious house, rebellious body. 6. Briers and thorns ; " although they thus be irritating to thee." 7. Forbear, refuse to hear. 8. Bat that I give thee. See ch. iii. 1. 9. Hand was sent, reached out. EoU of a book ; a roll of written parchment. Here, as before, we have a symbol or sign in. order more vividly to impress the truth. See ch.. i. 28. CHAPTER III. FUETHEE SIGNS AND 1NSTEUCTI0N3 TO THE PEOPHET AS TO HIS COMMISSION AND DUTIES TO- THIS POETION OF JEHOVAh's CHUECH-NATION. Veese 1. Bat this roll. Such a sign would seem strange now, but it was a suggestive symbol to an Oriental mind and to the prophet. He was thus to be thoroughly imbued with the prophetic spirit — to receive into his mind and heart the revelations made to him, without discrediting or objecting to any part of them, 3. Belly to eat, be satisfied. 5. Of strange speech, foreigners.. 6. They would have hearkened ; even the heathen would rise up to condemn this faithless Church. 7. Impudent, stubborn look, or hard-faced. 8-10. I have made thy face strong, etc. God prepared him to execute his will, to with- stand opposition and obloquy, and to speak boldly in his name. 9. Harder than flint. This expresses great. Chap. IV.] BIBLE NOTES. [Veb. 1-3. power of endurance and ability to withstand them. 11. Get thee to them. He had before this left Jerusalem, and may have been in solitude, or with some very small company of these scattered bands. See ver. 15. How Jehovah followed after his wandering people ! It is the same love that had been with them in Egypt, in the wilderness, in their mani- fold perverseness in the promised land; and is with them still. It is Jehovah Christ's love in contrast with the sad unfaithfulness and corrup- tion of the human heart. 12. The Spirit took me up, ch. i. 12. It was the lioly impuleo of God, and it is not always essential to determine the form of its manifesta- tion. Here it seems to have been with a rushing wind, like that of Pentecost (Acta ii. 2) ; or it may mean the noise of the chariot of the cherubim. Ch. i. 20, 21. Prom his place. This was the holy temple, now symbolized in the cherubim and the wheels. Ch. i. It was equivalent to an invocation of the glory of the Lord, as set forth in the Shekinah or holy of holies. 14. Bitterness, bitter sorrow and mortifica- tion. It was sweet to do Jeho.vah's will (ver. 3), and, yet a better thing, to testify before the Church of Jehovah as to its unfaithfulness. See ai parallel in Rev. x. lO. In the heat of my spirit, in holy indigna- tion. Strong upon me, both as sustaining and im- pelling to duty. 15. Chebar. See note on ch. i. 1. Astonished, grieving. Ezra ix. 3 ; Job ii. 13. He went through the usual ceremoiiial humilia- tion. 18. Do your duty and leave results to Godf he will uphold yoq. ' Blood will I require; "I will hold you /ac- countable." Gen. ix. 5 ; 2 Sam. iv. 11. 19. But thou hast delivered thy soul; freed thyself from responsibility. 20. Righteousneiss ; probably here used in the sense of good deeds or manifested appear- ances. I lay a Btumbling-blook ; something over which he may stumble if- he will. This is a trial of faith, as when Abraham was called to offer up Isaac. Or, as the stumbling-block is named after the falling into iniquity has occurred, it may be viewed as a method of punishment. See Ex', ix. 12, etc. 23. The glory of the Lord. This had been set forth by the burning bush, by the pillar of cloud and fire, by the tabernacle, by the temple, etc., and now by this vision of the cherubimi Ch.i. 24. Spirit. See ch. i. 12. 25. Put bands. This indicates for a time a forced suspension of his prophetic office. The sacred narrative does not, as in the case of Jere- miah, record the actual occurrence. 26. Thy tongue cleave, cause thee to be silent. 27. " He openeth, and no man shutteth." All this is to give the prophet a clear idea of his mission, and that he is to speak not for himself, but for the Lord. CHAPTER IV. A VISION AS TO THE COMING SIEGE OP JERUSALEM, AND WHAT THE CHURCH-NATION SHALL SUFFER FOR ITS INIQUITY., Verse 1. Take thee a tile, brick of soft clay. According to the writings of Jeremiah, it would seem that he actually did certain things before the people, which are spoken of as sym- bols (Jer. ?;xvii. 2 ; xxviii. 10 ; xxxii. 6, etc.) ; but the symbols of Ezekiel are of a somewhat different character, and were probably seen in vision, rather than performed in fact. The de- sign of impression and spiritual meaning and manifestation was secured by the vision. As in different epochs of his Church, Jehovah uses dif- 124 ferent methods of impression and instruction, so at one time the symbol is impressed by vision, and at another by performance. Even in the case of these recorded in Ezekiel, some may have been in vision and others acted out. This vision was from six to eleven years before the actual final siege and suffering at Jerusalem, and this depicts it. 3. An iron pan, flat iron plate, like a griddle. This probably represented the wall cast up by the besiegfers to protect themselves from missiles. CuAr. IV.] NOTES ON EZEKIEL. [Ver. 4-lfl. 4. Here the prophet is represented as a sin- bearer, like the scapegoat (ver. 16), or as a type of Christ, the complete Sin-bearer. Lay the iniquity. What symbol was used for tlii.s purpose or seen in vision we know not. 5. Three hundred and ninety days. There are various conjectures as to why this number of days is designated, and we shall, not probably hit upon an explanation satisfactory to all before it will be revealed on high. It is indeed a com- fort to know that all things are not meant to be fully comprehended in this world, else we might have nothing to learn in the next; but enough is made clear to convey the general import— enough kept obscure to excite expectation and inquiry and enthusiastic prospect to a degree tliat plain ABO language could not ; and so, by such a blending of the plain and obscure as seemed to the Spirit best, the greatest impression for holiness and prospective felicity is made. About the sav- ing graces, repentance and faith, there is no ob- scurity; and whether " three hundred and ninety" is a symbolical number or not, while it is worthy of consideration, is not a rock upon which any one need try to make shipwreck. As we come to study Daniel and llevclation, it will be apparent that numbers, like names, have often a concealed or prophetic import. In some cases this can be determined ; in others, not. We here evidently have a designed reference to Israel, or the ten tribes (ver. 3 and 5), and alsrf to Judah, or the two tribes (ver. 6), as both of them forming Jehovah's chosen people ; and from the comparative size of the numbers we quite natu- rally obtain the idea that the one was far more guilty than the other. As Assyria, which had carried away the ten tribes, had become subject to Babylon, it is not improbable that some of these captive tribes were mingling with these later Judean captives. It is also perhaps worthy of note that the three hundred and ninety, added to forty, makes four hundred and thirty years, the time of Egyptian bondage, which is so often used as a symbol of the sin and unfaithfulness of Jehovah's Church-nation. Forty years, which was also the time of sojourn in the wilderness, is deducted from the four hundred and thirty years of trial in Egypt, to represent Judah ; while the remaining three hundred and ninety years are made to represent the greater unfaithfulness of Israel, now utterly destroyed. Others make this larger period refer to the length of the siege, and assume the forty days to denote the time of the destruction of the temple. See Clark, Oalmct, etc. G. Each day for a year, Num. xiv. 34. This expression seems to render most probable the ref- erence to years, according to the former explana- tion. 7. Thine arm shall be uncovered; laid bare in sign of actual engagement. All this was to acquaint Jehovah's people, now in captivity, with the judgments still to come on Jerusalem aud as to its downfall ; and it may be that these prophesies were also conveyed to Jerusalem. 8. I •will lay bands upon thee. This repre- sents one either actually or in vision confined in tlicsc constrained positions fortius length of time. 9. Lentiles and millet and fitches. These were the poorer grains, and, thus mixed, denoted the need of using all kinds, without the ability to be particular, as heretofore, as to quality. 10. Twenty shekels, about ten ounces. This from time to time, or occasionally, should be por- tioned out to them, like the ration of a captive. Meat here, as generally, denotes meal (Ex. xxix. 41 ; Lev. ii. 1), and directs as to the grain of ver. 9. 11. The sixth part of a hin. So also they should have about one and a half pints of water measured out to them. 12. Dung. This was used in the East for fuel, but commonly only that of brute animals. Food thus prepared was ceremonially unclean. Dcuit. xiv.; xxiii. 12-14. Thus should they be com- pelled to fare before the heathen. 13. Among the Gentiles. This, therefore, refers not only to the straitness of the siege, but also to their after condition among the Gentiles. 14. Polluted, Acts x. 14 ; see also other refer- ences. By these the Jew was distinguished from the Gentile. The laws as to uncleanness were intended to keep Jehovah's Church a separate people. See notes on Lev. v., etc. 15. This was not so intensely a token of un- cleanness, but still a sign of pollution. 16. Hero famine during the siege is repre- sented. Break the staff of bread, withdraw their food-reliance. See 2 Kings xxv. 3. With astonishment, in anxious fear perceiv- ing how fast their scanty stock of provision wasted, and how soon they would probably perish miser- ablv with hunger and thirst. ^ 125 CiiAr. V-VI.] BIBLE NOTES. [Vek. 1-16— 2-6. CHAPTER V. JUDGMENTS UPON JERUSALEM FURTHER TYPIFIED AND DECLARED. Compare these warnings and judgments with those of Jeremiah and the other prophets, and see hoAV Jehovah, even in his chastisements and threatenings, is caring for his Church-nation, for the hope of Israel, for our Deliverer, and for salvation tlirough him. Verse 1. Divide the hair. This symbol, like many of tlie parables of the New Testament, is explained in the context. The hair was a sym- bol of sacredness (Lev. xxi. 5), and its removal a sign of degradation. 2. Smite about it, chop it up. See ver. 12. Draw out a sword after them, vor. 12. Not only should they be thus destroyed in the siege, but also be followed up. 3. A few. This denotes a remnant to remain in the city, as were those who were left with Ged- aliah, but these two were afterward to pass into great tribulation, as they did. Jer. xl., xli. 4. Thereof shall a fire come forth into all the house of Israel. The conspiracy they made against Gedaliali (Jer. xli.) no doubt involved all tlie Jews in suspicion, and made the Babylonish government more stringent toward the Jews every- where. 5. This is Jerusalem; thus represented as a shorn head. Set it in the midst. Long ages before God had called Abraham from Mesojjotamia to this promised land, in order, amid the Babels or at- tempted idol-serving kingdoms of the world to erect an ensign of the one only living God. Sec notes on Genesis — Introduction and close. C. Judgments, government. I's. cxix. 2. 7. Multiplied, made great confusion. According- to the judgments; not so well as they (Jer. ii. 10, 11); or else not profited by the lessons of Jehovah's judgments against their- enemies. 10. Fathers shall eat the eons, because of the starvation in siege. Lam. iv. 10. 11. As I live ; the usual form of oath. They had sacrificed to idols, and brought their idolatry into the very house of the Lord. " There was to be a germinating evil in their destiny, because there would be, as the Lord clearly foresaw, a germinating evil in their character." 13. I will be comforted. The exercise of justice, as well as of mercy, is a comfort ; for, al- though it may require unpleasant chastisements, the glorious end and object and the propriety of divine principle is kept in view. Though God delights not in the death of a sinner, yet he delights in acting in a manner wortliy of him- self, even jjy taking vengeance on incorrigible rebels. Zeal, jealous anxiety for his own glory, which is man's best interest. Ex. xx. 5. ' 15. Instruction, warning. "They shall learn from such an example of vengeance to hear me, and to be afraid of my judgments." 16. Staff of bread.' Sec ch. iv. 10. CHAPTER VI. FURTHER JUDGMENTS DECLARED UPON THE UNFAITHFUL OIIURCII-NATION OF JEIIOVAII. — PROMISES AS TO A PRESERVED REMNANT. Verse 2. Mountains of Israel, a poetic name for Judah. The term Israel is here, as often in Ezekiel, used to denote Judah or the Jews. It "was the original name, and although appropriated by the ten rebel tribes, yet it often refers to Judali, as representing the remnants of all the tribes. The context generally determines its use. 3. High-places, idol seats. Judg. iii. 7 ; 1 Kings xiv. 23, etc. 126 4. Images (1 Kings iv. 23), or Ashtaroth. Judg. ii. 13. This word is supposed to refer especially to images erected to the honor of the sun. 5. Thus the enemy, in their destruction, would slaughter them before their helpless idolw, and enter sepulchres and scatter bones before their altars as a sign of desecration and defilement. 6. Sec above. Chap. VIL] NOTES ON ezekiel; [Veb. 2-16. 8. I will leave a remnant. Here, as all along amid the prophets, lights up a gleam of hope for the future. God's judgments upon the heathen were for destruction, and not thus for purification." 9. Whorish heart. This term, as before, la often used to denote spiritual unfaithfulness, or the false love of idols instead of Jehovah, who was their Husband. Isa. liv. 5. The more prob- able reading is this : " Whose whorish heart that departeth from me I will break, and their eyes which," etc. The wqrd " broken" as applied to Jehovah means wearied or grieved out (Gen. vi. 6) ; as applied to his people, it refers to bringing them down or subduing them to himself. 11. Smite with thine hand, etc.; speak these words with great seriousness and earnest- ness, with gestures of intense grief and displeas- ure. Evil abominations, idolatries, and conse- quent crimes. The greatest of abominations is to have some other god than Jehovah. 12. Par off, already captured or beyond reach of the sword. 13. See reference, ver. 5 ; 1 Kings xiv. 23 ; Judg. ii. 13, etc. Sweet savor, sweet-smelling sacrifice, in imi- tation of the Mosaic offerings of incense. 14. Diblath. Some regard it as Eiblah. It is expressive of solitary desolation. CHAPTER VII. JUDGMENTS UPON THE CHURCH-NATION FUETHEE TYPIFIED AND DECLARED. Verse 2. Son of man. See ch. ii. 16. Corners, remotest boundaries. 3. According to thy ways, as they desire. Recompense ; lay upon or return to thee. The natural result of God's recompense is not man's revenge, but the righteous retribution of injured justice. 4. Thine abominations shall be in the midst of thee ; helpless objects amid your des- elation. Ch. vi. 5, 13. 5. An only evil, a special, e?ctraordinary vis- itation. 6. It watoheth for thee. The evil end is thus pictured as an assassin on the watch. , 7. The morning, day of wrath, the appointed time. • And not the sounding again of the moun- tains ; it is not a mere echo. The more approved reading, however, is: "And there is no brightness upon the mountains, or no sbund of joy." Joel ii. 2. 10. The morning is gone forth; the ap- pointed time has already come, or the decree been made. The rod hath blossbmed, pride hath bud- ded. Their sin was now at its full-blown vigor, ripe for their destruction ; or else it refers to God's instruments of punishment as ready. See Num. xvii. 10, etc., as tp the suggestion of the compar- ison. 11. Into a rod of wickedness, for a rod of the wicked; that is, is turned against Israel to punish theln. The violence of their wicked ene- mies had thus become an employed power against Israel. Multitude, tumult or business stir. Any of theirs, anything appertaining to them; or it may be translated "anxiety," and derived from a Hebrew root closely related to the former word. Wailing for them. Gesenius reads, "attrac- tion in them." 12. lyiultitude, business stir. Ver. 11. Buyer and seller are in a like condition, and neither need boast or sorrow over his trading or gain or loss of his property. , 13. Although they were ye V alive. This refers to the year of jubilee, when, by the old Jewish law, each returned to his possession. The whole multitude. It related to all their business stir and estates, as the vision re- lated to all the Jews and all their property ; and none by his iniquity should be able to reinstate himself Strengthen himself; strengthen his life by means of iniquity. 14. Trumpet; the usual Jewish signal for assembly. 15. In the field, where the battle is in array. 16. A plaintive picture of the remnant who should survive the devastation of Jerusalem. Already remnants of the ten tribes were scattered about the Assyrian (now the Babylonian) empire, while Daniel and others were at Babylon, and 127 Chap. VIII.] BIBLE NOTES. [Vee. 1-8. Ezekiel and these captives at Telabib on the Che- bar, and thereabouts. Soon others .were to be carried to Babylon after the last siege, and some Avould remain to have trouble; and some of these flee into Egypt, taking Jeremiah with tliem ; and those in Egypt would at length also be taken captive to Babylon ; and hence we have remnant? and remnants of remnants, a dispersed nation. And yet Jehovah was everywhere looking after his Church, saving out his chosen ones from these remnants, having his prophets and Ezra and Ne- hemiah and Zerubbabel; and at length bringing representatives from all these detached portions back again into the Holy Land, there to remain until Christ should come as the promised Seed, the great Deliverer. It is God in conflict with his people only for their good ; and, though using their enemies as his chastening rods, yet when he has done using them punishing them with utter destruction, because they wholly reject Jehovah God and serve idols. Doves of the valleys; driven from their homes in the mountains. 18. They shall also gird themselves with sackcloth, etc. ; usual signs of mortification and grief. Lev. xxi. 5, etc. 19. Their gold shall be removed;, be as filth or an unclean thing. Satisfy their souls. They shall find their gold insufiicient to comfort their hearts or deliver them from the wrath of God and the executioners of his vengeance. Because it is. Read as in the margin; or else it denotes that covetouijness, or the love of gold, had corrupted them. 20. As for the beauty "of his ornament. This is generally regarded to mean the temple or this holy land. Set it far (com them, made it as unclean. 21. And I will give it into the hands, etc. This soon came to pass. The heathen desecrated it, and entered the holipst place and took away the sacred things. Ver. 22. 23. Make a chain; as making ready to bind captives ; or as denoting by this symbol that a limit is about to be made to this wickedness. 25. Destruction, a cutting ofi" or end. 26. Gome upon, succeed ; one calamity shall follow another in rapid succession. Law shall perish from the priest; no prophet shall speak by vision ; no priest shall be able to relieve them by resort to the cleansings of the Law (Lev. i.-vii.), nor shall the counsel of the elders be regarded. How fearfully this came to pass both sacred and common history can assure us. CHAPTER VIIL VISIONS DEPICTING THE UNFAITHFULNESS OP JEHOVAH's OHUEOH-NATION, AND IMPENDING JUDGMENTS. ' . From this point to ch. xi. we have a new series of visions. While the former related to all the nation, these relate to those who would remain in Judea 'under Zedekiah. Verse 1. In the sixth year ; that is, of Je- hoiachin's and Ezekiel's captivity (ch. i. 2 and 2 Kings xxiv. 12-15), about August, 594 B. C. 2. A likeness as the appearance of fire. Here again we have a substitute for Jehovah's presence, as once set forth in the bush, in the cloudy-fiery pillar, the tabernacle and the tem- .ple. See note on ch. i. 10. 3. Door of the inner gate. This (ver. 5) was the altar gate,, or the one leading directly to the altar of burnt-oflTering, being the north en- trance of the temple. Seat of the image of jealousy; some heathen idol thus brought into Jehovah's sanctu- ary. It is perhaps here called the image of jeal- 128 ousy, as calling down the- righteous indignation of a jealous God— jealous or zealous for the vin- dication of justice. Compare the second com- mandment. Ex. XX. 6. Provoketh to jealousy ; causeth God to bo zealous to vindicate his own glory and worship. 4. Glory of the God, the cherubim, or his visible presence as typified in the image and vision of Ezekiel. As they could not now go to the temple, thus Jehovah is set forth. 5. Behold, "I beheld." Ver. 3. In the entry, at this north entrance. 6. That I should go; "as a reason that I should forsake ray people." 8. Dig now in the wall. Here, in vision, Chap. IX.] KOTES ON EZEKIEL. [Ver. 1, 2. the prophet is represented as enlarging the open- ing of this secret idol hall, in order more fully to see the extent of their vile idolatry. 10. Every form of creeping things. This was no doubt in imitation of the various forms of Egyptian idolatry. Idols of the house of Israel; those now worshipped by them in the place of Jehovah. Portrayed. We have here a full illustration of picture-worship, of which thcro are so many evidences among ancient relics, and which is per- petuated in the Komish Church. 11. Jaazaniah. He was the son of the chief scribe in the days of Josiah. The name means "Jehovah hears." They thus mingled certain Mosaic forms of pure .worship with their infamous idolatry. They had as a priest one whose name had a Jehovah import, seventy elders (Ex. xxiv. 1), and a censer and incense. Lev. x. 1. Thick cloud, prayer cloud. The word de- notes worship. 12. Here we have a new picture of the sad idolatry of the Church-nation of Jehovah. Be- sides their more open idol-worship, they are here presented as indulging in secret idolatry within the very courts of the temple, in a chamber of imagery fitted up after their own fashion, in which they seem to have combined various idol rites, and to havo indulged in the most extravagant forms of creature-worship. 14. Weeping for Tammuz. Wo have the authority of Jerome that this was the Hebrew and Syriac name for the Greek god Adonis. . He was represented as a beautiful youth beloved of Venus. Mars, being jealous of this love, sent a boar against Adonis, which killed him with its tusks, but he was fabled to have been restored to life. In Phoenicia and elsewhere great festivals were held in honor of this heathen god. Some regard him as the image of jealousy referred to in ver. 4, and referred to here as worshipped. The idea is that of repeated and continued idolatry in manifold forms ; and as we know that even lust was deified by the heathen, it is not improbable that adulterous pollution was combined with this worship. How full is the carnal heart of abomi- nable things I Rom. i. 26, etc. 16. Inner court, known also as the court of the priests. Porch and the altar. See 2 Chron. xxix. 7. Here directly before Jehovah's incense altar they were practicing another form of idolatry. The twenty-five persons probably represented the twenty-four courses of priests and the high priest. 17. Have returned; again and again they continue. From bad practice they return to bad worship, and thus, between idolatry here and evil doings in the land, they alternate. They put the branch to the nose. Some form of derision, as now putting the finger to the nose. In the Septuagint it is rendered, "They are as they who mock." Jerome takes it to refer to the practice of holding in their left hand a twig in their sun-worship. Thus we have a picture of Jehovah's Church- nation conforming to the most idolatrous rites of Egyptian, Phoenician and sun-adoring idolatry — substituting tlicso in the place of Jehovah, their covenant God — and in life-practice doing deeds of violence and sin according with their corrupt faith. The picture here is more especially applied to the Jews remaining in the Holy Land, but we have before seen how far those already in captivity had forsaken Jehovah. All is intended to magnify to us the grace of God, by showing how> notwith- standing all this, he separated a remnant for him- self, and preserved a Church in the world, audi gave us a Saviour, even Christ the Lord.. CHAPTER IX. A VISION AND PEOPHECY SETTING FORTH THE PRESERVING GRACE OF JEHOVAH, BY WHICH' Ai REMNANT OF HIS CHURCH-NATION BllAhh BE BEAI.EIJ ANW SAVED AMID .DECLARED JUDG- MENTS. Verse 1. Here we have a symbol of the de- struction of Jerusalem, and Jehovah's judgments upon his unfaithful people set forth. 2. Higher gate. See ch. viii. 2. One man among them was clothed with linen. The whole number is seven, the chosen VpL. I.-ir number of the Hebrews to express perfection: one among them, as having a special superintend- ence, is a symbol of the Uncreated Angel of the burning bush (Acts vii. 35) and of the Lord Jesus Christ. Gen. xxii. 11. Writer's inkhorn. This denotes one ready 129 Chap. X.] BIBLE NOTES. [Vek. 1-15. to issue orders or to record judgments pronounced. Ver. 11. Brazen altar. This was the altar of burnt- offering. 3. Cherub. This is the singular of cherubim, and, as in the temple with the holy of holies and overshadowing cherubim, it denoted tho glory of the Lord. Compare Ex. xxxvii. 6-9 ; 2 Chron. iii. 10-13. 4. Set a mark. As in Egypt, so now, God had a method of preserving his own faithful ones, and has had through all times. See Gen. xix. 22 ; Rev. vii. 3. From Genesis to Eevelation, Jehovah ever appears as the Protector of his faithful ones. 6. Begin at my sanctuary. Here was where they had been guilty of the greatest desecration. 7. Defile the house ; let blood be shed in and all about it. 9. Perveraeness, obstinate swerving from justice. 10. I will recompense ; " they have brought this judgment upon themselves, and I will not remove it." 11. Clothed with linen, etc. ; like a priest or court ambassador, or as one chief among seven commissioned of God. Ver. 2. It is the Angel of the Covenant, and to him is all judgment com- mitted. CHAPTER X. A VISION OF COALS OF PIKE, AND OP THE CHEEUBIM AS BEFORE, SHOWING JEHOVAH IN THE MIDST OP HIS CHUECH-NATION TO EXECUTE JUDGMENT. Veebe 1. We have hero, to all intents, a repro- duction of the vision seen by Ezekiel on the Che- bar (Ezck. i.), but now with special reference to this translation in vision to Jerusalem, and with such slight modification as suited the unmixed judgment which it symbolized. If we notice how the tabernacle of Exodus, and the temple as described in Chronicles and Kings, and the cherubic visions of Ezekiel's prophecies, and even the temple itself, are repro- duced in ch. xl., etc., and see how all are again employed in the book of Revelation, we see how all these composite forms are intended to perpet- uate Jehovah's Church as the central idea of his people, and to present it the same in all ages, with only such slight, unessential modifications as did in nowise mar the unity of the whole. The harmony of the two Testaments and the two dispensations is never lost sight of in Sacred Writ, although sometimes confused by the false exegesis of modern criticism. See note on ch. i. 22, 20. Wo have hero no rainbow (ch. i. 28), for the vision was not one of hopeful promise, but of executionary judgment. 2. See notes on ch. ix.' 2, 11, and also ver. 15. 3. Clouds filled the inner court ; just as of old the cloud of God's glory filled the tabernacle. The inner court was that of the priests, nearest to the holy of holies. 4. If desirous to know the relations of the dif- ferent parts of the temple, refer to Ex. xxv. and 1 Kings vi., etc. • 130 6. Take fire from between the wheels. This is here tho symbol of Jehovah's judgment, and is taken from near the mercy-seat, for God's justice is a part of his mercy. 9. Color of a beryl stone, sea-green. 10. See ch. i. 16. 12. Here every part appears full of eyes, so that the idea conveyed in ch. i. 17 is still more fully magnified. 13. O wheel! Heb. " the wheeling," or "roll on ;" it is time for action. Our translation does not convey the idea of the verse, which denotes active motion, like that of the whirlwind. Hero it is God's providence in motion against sin and for judgment. The spirit of the living creature was in the wheels. Ch. i. 21. 14. In comparing we find evidently an inten- tional variation of description. In ch. i. 6, 10 an ox is spoken of; in Rev. iv. 7 the term calf is used. Cherub, Some take tho Hebrew word hero to be equivalent to "ox." The prophet is speak- ing of appearances, and the cherubic form would appear in a front view different from one taken from the side. So impressed is he that he seems at first to lose sight of the composite form, and at the sight of the front face calls it by the associate name " cherub," and then at once reverts to single parts. 15. See ch. i. 13. From Genesis to Revelation we have the glory of the Lord thus set forth. It was the prevalent symbol of a present God up to Chap. XI.] NOTES ON EZEKIEL. [Vek. 1-16. the time of Christ ; and is again reverted to in the symbolic book of the New Testament. Lifted up, rose upward. IG. Turned not up from beside them, were lifted up with them. See ch. i. 19. 19. At the door of the east gate. This was the principal gate or entrance to the temple, as the one in straight line with the sanctuary. 20. Under the God of Israel. This leaves us in no doubt as to whose presence was meant. 22. Their appearances and themselves, in appearance or reality. In all this remember that the cherubim and the temple are, all through the Old Testament, central ideas, to keep vivid before the mind Je- hovah as the only living and true God, not capable of being embodied, and only to be repre- sented by clouds overshadowing and by composite forms. This symbol, with the conception of Deity thus shadowed forth, drew the line of demarkation between all idolatry and Jehovah-worship, and hence between sin and holiness. Idolatry was wrong faith, and hence had in its train wrong practice. Jehovah-worship was right faith, and had in its train right practice. Hence, the com- bat of Jehovah against idolatry was a striking at the root of all sin, and therefore the great contest of the ages between right and wrong is not only a, combat between acts, but also between faiths. This was the root and groundwork ; and there- fore Jehovah gives, first of all, unto his Church and people, such insignia of a one only living Spirit God as would show him distinct from all manufactured gods ; and is ever again and again in each age of the Church, by prophecy and mir- acle, by vision and symbol, by mercy and judg- ment, by providence and grace, reminding his Church of the difference. CHAPTER XI. THE VISION STILL FUETHEE EXHIBITS THE SINS AND JUDGMENTS OF JEHOVAh's CHUECH-NATION, ESPECIALLY THE PEIESTHOOD ; BUT GIVES GLOEIOUS PEOMISE OP GEACIOUS BLESSINGS TO A PEE8EEVED EEMNANT. Veese 1. East gate. See ch. x. 19. Princes, leaders. 2. Son of man. See ch. ii. 6. 3. It is not near ; not near at hand is the building of houses. This, no doubt, is a mocking allusion to what Jeremiah had told them (Jer. xxix. 5) ; which was, that they should build as those who were to remain for a time in captivity. These men tell them there is no need of hurrying to build, as tlicir cajitivity will bo short. Our translators took it as a disregard of prophecies as to the destruction of Jerusalem, but the Hebrew will hardly justify this interpretation. The idea, however, of the verse is not the less that they despised all predictions of evil. This city is the caldron. Here again we have a probable allusion to what Jeremiah had said in ch. i. 13 of his prophecy. The idea is, "Let this city be the caldron or boiling-pot; we will be the flesh, and are not afraid to run the risk." Or else as if to say, " Babylon is not the caldron, but this city, Jerusalem, is the only cal- dron or boiling-pot meant, and we are not afraid to be regarded as the flesh to be cooked." Or again, "Where is that that Jeremiah said. This city is the caldron ?" etc. Ver. 7. The former seems to be the more natural view. The whole idea of the verse is that they denied and derided prophecy, and taught the people to defy Jehovah's judgments. 6. Multiplied your slain. As a result of their teachings, violence and destruction abounded. 7. Bring yoU forth. This does not mean free deliverance, but " into captivity." Ver. 9. 10. Judge you in thp border of, Israel. Iiifitcnd of remaining at Jerusalem, thoy should be dragged to the outskirts of the land and there be judged. The eyes of Zedekiah, their king, were put out and his sons slain at Riblah near the frontier (2 Kings xxv. 6, 7), and to this point many others were also taken. Jer. lii. 10. 13. Pelatiah, the son of Benaiah, died; probably by a sudden and terrible death. This seemed to the prophet as a judgment. His name meant, "God delivers," but his wickedness made it otherwise. Witnessing this fulfilment of God's word, the propliet was greatly alarmed and distressed, and sorrowfully inquired, "Ah, Lord God ! wilt thou make a full end of the remnant of Israel?" 15, 16. It seems from these verses that those who were still at Jerusalem ignored those already 131 Chap. XII.] BIBLE NOTES. [Ver. 3-17. in captivity, and assumed that they were the only representatives of the Church-nation ; but Jeho- vah had Daniel, Ezekiel and others with the scattered captives, and clung to them all as a part of his Church. Thy kindred; "redemption-men," or "of those to be redeemed," is the idea. Wholly, including all. A little sanctuary, sanctuary for a little time. 17. How often amid the disasters which sin had cast upon them beam out these precious promises ! 18. Tills idolatry was finally ubandonod, 19. Stony heart, hard heart. 21. I will recompense their way upon their own heads ; this corrupt priesthood dwell- ing in Jerusalem should be destroyed, but the remnant, purified by captivity, should yet be a Church for Jehovah. 22. Here again we have the cherubim and the other symbols of Jehovah. 23. Upon the mountains. It was Mount Olives, and there in due time the glory of tho Lord rested in the work of redemption for us. 24. Chaldea, at Chebar. Went up from me, left me. 25. Then I spake unto them of the oap- tivifiy., Tho prophet reported and explained to thom tho revelations which had been made to him. CHAPTER XII. THE CAPTIVITY OF JEHOVAH's CHUECH-NATION TYPIFIED AND FORETOLD, WITH PROMISES AS TO A REMNANT. The prophecies from this point to ch. xx. were probably delivered in the sixth year of Zedekiah, and about five years before tho final destruction of Jerusalem by Nebuchadnezzar, king of Babylon or Chaldea. The prophet's captivity symbolizes that of Zedekiah. See 2 Kings xxiv. ; Jer. lii., etc. Verse 3. This was for a type. Stuff; such things as an emigrant wants, or one going on a journey and to be long away. 5. We now have here a picture of one leaving a besieged city. He would find him a private way through the wall, or at some point where it was thrown down would dig a way through the immense rubbish to escape. . 6. Bear it upon thy shoulders ; as one thus escaping and carrying all he could. Twilight ; rather darkness, so as not to lose the way, and yet dark enough not to be observed. Cover thy face. This was a type of grief, humiliation and sorrow. It may also symbolize Zedekiah's future blindness, or the way he would do to prevent recognition. A sign, omen. 7. See ver. 3. 10. This burden, threatening prophecy. See Isa. XV. 1, etc. The prince, Zedekiah. 2 Kings xxiv.; 2 Chron. xxxvi. 11 ; Jer. lii., etc. That are among them, in the midst. This prophecy shall be fulfilled in the midst of them all. 11. They shall remove ; in captivity shall they go forth. 132 12. See ver. 6. Thus the very king should be a refugee. 13. His blindness is here fbretold, aa well as his captivity. Jer. lii. 11. 16. A few men, men by numbers. A selected band, as representing an undestroyed Church, should still be preserved. This was done, for faithful ones could be found in each captive band, and also among those left in Judea after the siege. That they may declare. Connect this with ver. 15, the first clause of ver. 16 being paren- thetical. Their dispersion would be an evidence and declaration before all nations, which they themselves would admit, that their calamities re- sulted from their abominable idolatries. 17. Here again is another type of the coming siege. According to Josephus, these prophecies were sent to Jeremiah and the Jews in Jerusalem. They were no doubt conveyed to them in some form. We have before found, as in the letter of Jeremiah to the captives of Chebar, that there was intercommunication between these various captive bands, and they looked to Jerusalem as still their home, and whatever concerned it con- cerned them all. Chap. XIII.] NOTES ON EZEKIEL. [Ver. 2-18. 18. Quaking, signs of anxiety, fear and com- ing evil. 19. With astonishment, in anxiety. 20. I am the Lord ; that Jehovali is God and tlie only God, and not Baal, etc. This is faith. 22. What is that proverb? This is what they say because the propliecies of Isaiah, Jere- miah, Amos, Habakkuk, etc., had not been al- ready fulfilled. How sinner-like ! The merciful delay of God is made an argument for unbelief, thus turning the grace of God into lasciviousness or loose reasoning. 23. Effect, result or fulfilment. 24. Vain vision nor flattering divination. See Num. xxii. 5, etc. 28. Prolonged ; delayed in fulfilment. CHAPTER XIII. PEOPHEOY AS TO THE DOOM OP FALSE PKOPHETS. Verse 2. As to false prophets, see Jer. v. 31 ; vi. 14; xiv. 13; sixiii. 9; xxviii. 2-4. False prophets also were among the captives, as appears from Jer. xxix. 8, 9, 21. Compare Jer. xxiii. with this chapter. These false prophets attempted to set aside these warnings of Jehovah. Their o-wn hearts, not inspired of God. Jer. xxiii. 16. 4. Foxes in the deserts. These by stealth destroyed the vineyards. See Canticles ii. 15. 5. The gaps, breaches. They uttered false prophecies, but did not help to deliver from danger. Made up the hedge, thrown up a defence for the house of Israel. Day of the Lord, his punishing visitation, 6. See Num. xxii. 5. They have made others to hope. "They hoped to confirm their word," is nearer the He- brew meaning. The idea is, they were self- deceived, so that even they themselves hoped to be able to show results conforming to their proph- ecies. In every age of the world there have been two classes of deceivers — the hypocrite and the selfdeceived. The former are more to be de- spised, but the latter are no less dangerous, for their very sincerity is an element of dangerous power. 7. See Num. xxii. 5. Albeit, " verily, it is not merely my word." 9. Divine lies ; invent lies a,nd claim them to be God-sent. Assembly, council or reckoned among. In the -writing, book of genealogy. See Ezra and Nehemiah. Enter ; when the return from captivity takes place. 10. One build up a wall. One and another build slightly the wall, and others lazily daub it. The idea is that of listlessness and indifference, instead of such activity and exertion as they should put forth. The whole idea or descrip- tion is that of patchwork, or pretended effort amounting to nothing. They thus make a show of defence, but have neither faith in God's word, nor do they make efficient effbrt. Untempered, illy prepared. 11. Rend it, break forth. 12. Where is the daubing? Of what ac- count is it? 14. Discovered, laid bare. 15. Accomplish my wrath, make plain the evidence thereof. 16. To wit, namely. 17. Women as well as men were thus prophe- sying falsely. 18. That sew pillows to all arm-holes, cushions for all joints— some luxurious form of dressing denotive of worldliness. Kerchief upon the head of every stature to hunt souls; coverings upon the head of every stature. This refers either to some idol dress and homage, or to lustful methods of attire adopted by those women who pretended to proph- esy, and who with a pretended knowledge of secret arts often combined the most corrupt prac- tices. Those who trusted in them instead of Je- hovah were doubly deceived. "It was not to be expected that so small a volume as the Old Tes- tament should contain all the customs of tho Hebrews, and a full account of all the things that were done among them. There are necessa- rily many things alluded to, therefore, which we do not fully understand, simply because they are not mentioned elsewhere." It is often, as here, quite possible to know the general import of Scripture without a minute knowledge of every custom alluded to. 138 Chap. XIV.] BIBLE NOTES. [Veb. 1-19. Will ye Bave the souls alive that come unto you ? save your own souls. The idea of the original is, that thus destroying the souls of others they could expect no mercy for their own. 19. Pollute me. False prophecy led to false faith, and false faith to false practice; so that Johovali was polluted or his name profaned among the people. Handfuls of barley. For small rewards they were seduced into idol-worship or evil practices. 20. Pillows. See'ver. 18. To make them fly. The Hebrew is doubtful. Parkhnrst translates, " into gardens or places for lustful indulgence;" or it may compare them to charmed birds flitting hither and thither. It all describes certain seductive arts of women who professed to spiritual manifestations. • They thus adorned themselves or else idols as Venus (ch. viii. 1-13), and made, as did the heathen, a religious act of their shameful pollutions, 21. See ver. 18. 22. Return, cease. By promising him life. Thus, like Satan in the garden, saying, "Thou shalt not surely die." 23. Vanity, falsehood and idols. Num. xxii. 5. CHAPTER XIV. THE CHUROH-NATION's SINS, AND ITS PUNISHMENTS, WITH THE OFT-KEPEATED PEOMISE AS TO A EEMNANT. Notice how all the prophecies, with all their apparent variations, have the same great "head-centre." From Isaiah to Malachi they relate to the Church of Jehovah, reproving it for its sins, pronouncing judgments therefor, and assuring of mercy whenever faith and repentance are in exercise. Idol- atry is especially referred to, because this was the prevalent evidence of their sins. Judgments upon other nations are also pronounced, that God's dealings with avowed idolaters may not be overlooked. But the remnant, a Church to be preserved until Christ the Redeemer comes, is t)ie ever-pervading inspiration of hope and promise, the rallying-point of faith, and the ground for repentance and perseverance unto the end. Verse 1. Elders of Israel. Even in their captivity the family and tribal relations are rec- ognized, 3. Stumbling-block of their iniquity. That which had made them fall into sin they hug as a darling to their heart. It is .not when men come to God, bringing their darling sins with them to keep, that they may expect to be heard. James iv. 8. 4. According to the multitude of his idols, with severity proportioned to his idolatry. 5. Take the house of Israel, etc. ; deal with them just according to their own sinful incli- nations. 7. Answer hiui by myself; "myself con- cerning me; that is, not indirectly, but directly by word and sent judgment will I speak terror to him." 8. Will make him a sign and a proverb ; 80 that men shall point to him as a byword or signal of Jehovah's direct visitation. 9. His very deception is evidently spoken of here as a form of Jehovah's punishment for his former unfaithfulness. Ver. 10. God chooses his 134 own methods of punishment, and has a right so to do. See judicial hardening, Ex. ix. 12. "God punishes sin with sin." Although not the author of sin, he sometimes controls and directs its mani- festations. A spirit of delusion in itself is to be regarded as from the prince of darkness, but the form, the time and the results may be under the overruling providence of God. See 2 Thess. ii. 11. Keil remarks that " the idea of a passive divine permission is foreign to the Holy Scriptures." Hence we are not to seek to excuse or apologize for Jehovah in cases such as that of Pharaoh, tlie lying prophet, etc. With him we cannot dis- tinguish passive from active agency, but must flatly acknowledge his right by active agencies to use his enemies to punish others, or so to direct and control the powers of darkness as to make sin punish sin. 13. Staff of bread. See ch. iv. 16. 14. Noah, Daniel and Job. Of these three men Daniel was now living. 15. Noisome beasts, devouring fowl or wild beasts. 19. Pour out my fury upon it in blood. Chap. XV.— XVI.] NOTES ON EZEKIEL. [Vek. 2-8.-3-4. Blood may be put for destruction in general, or it may refer to a special form of pestilence, as the bloody flux or murrain. 21. How much more. " If the presence of none of these would save it, even in usual cases, how much more sure is the destruction even in this specially-appointed climax of my judgment!" 22. Here again is the great redemption clause, which, rainbow-like, circles about each prophecy. Ch. xii. 16, etc. Calvin and Fairbairn, however, take " a remnant " here not to mean, as usual, a remnant of grace, but that enough of the evil ones of Jerusalem will be spared or come to them to satisfy them as to the wickedness of the whole, and that Jehovah thus really comforted his true remnant by thus vindicating his ways. But I cannot but regard the sense to be that of ch. vi. 8. Though sinful, their calamities would bring some to repentance, and a remnant be purified and preserved as a Church. CHAPTER XV. THE GUILT OF ISRAEL, JEHOVAh's CHURCH-NATION, SHOWN BY A PARABLE OR PARALLEL, INSTEAD OP A VISION; AND HER DESTRUCTION THUS SYMBOLIZED. The idea of this chapter is that Israel was only superior to other nations, and only valuable, when retaining its peculiar relation to Jehovah and fulfilling the design of its selection. Like a vine they would be luxurious and honored in bearing true fruit ; but if applying themselves to. other purposes, like mere wood or fuel, they should be consumed. Verse 6 explains it. stroyed. There may be reference to its state be- fore divided into two kingdoms. 6. The Church has no inherent power to resist the destructive agencies of the world when de- parting from the divine intent and purpose of its appointment. With Jehovah in it, it is a luxu- riant vine, but with him expelled, it is like a dead vine, only fuel — and poor fuel at that; 7. Another fire shall devour them; one calamity after another shall befall them. 8. Committed a trespass. This may allude to some particular sin, or else is a condensed ex- pression for their lifelong rebellion. Verse 2. What is the vine tree more than any tree ? Israel in itself considered or by nature. 3. As a bearer of fruit it is good and in its proper place, but if you want building material, etc., it will be found of no special service, and in fact not as good as stronger wood. Israel is only valuable in its proper sphere, and when attempt- ing as a Church to fulfil its appointed design. 4. When thus unfaithful the Church is cast into tribulation, and suffers as would a heathen power. So did Jerusalem. 5. When it was whole, before it was de- CHAPTER XVI. JEHOVAH'S FORBEARING MERCY TOWARD HIS CHURCH-NATION.— ITS SINS AND COMING PUNISHMENTS, AND HIS COVENANT PROMISES. Verse 2. Abominations, idolatries. It in- cludes wrong faith and wrong practice. 3. Thy birth and thy nativity, thy origin and birth. This does not denote their actual descent, but expresses the idea that they acted worthy of such a lineage. So Isaiah (ch. i. 10) speaks of them as "rulers of Sodom," and in Hosea they are called " of Canaan," aa the term should there be translated. The Amorites and the Hittites were the most corrupt of the Canaanites. Or "Canaan" may here be put for Gentiles in general, and reference bo had to the early call of Abraham. His father was an idolater, and it was not by reason of merit or of any intrinsic superiority that the Jews were chosen. 4. All this means, " Thou wast not dififerent in thy birth from others, and didst not at first re- ceive special attention." They were called in order that the method of redemption might be 135 CaAP. XVI.] BIBLE. NOTES. [Vek. 5-42. executed, and that salvation might be offered to all. Supple thee, cleanse thee. Salted. This was used on new-born infants, either as a sign of purification or to aid in cleansing. Swaddled, clothed. 5. Loathing of thy person, contempt of thy life. All these are terms used to denote a bar- barous and uncivilized condition of society ; and from amid just such Abraham was called. 6. Polluted, made common or uncared for. In thy blood, in thine unwashed state. Live. It was like the command, " Let there be light." The new creation resembles the old. Thus, under the similitude of a helpless, cast-out infant, cared for by Jehovah, we have the image of the Church in its infancy and freewill choice — not of mei^t, but of grace — chosen by that divine partiality which in the choice looked forward to our salvation. See 1 Chron. v. 1 ; Jer. xviii. 4, etc. 7. Excellent ornaments, great comeliness. 8. Spread my skirt over thee, took thee as my bride. Ruth iii. 9. So throughout the Song of Solomon the Church is sjioken of as the bride. 9. Thy blood, purified thee from the pollu- tions of sin. Anointed thee, in sign of holiness. 10. Badgers' skin, shoes of choice leather. All these denote Jehovah's selection and adorn- ment of his Church. 12. A jewel on thy forehead, in thy nose, as ear-rings are used with us. 15. Playedst the harlot, an unfaithful part. His it was ; thy affections and false loves were common property. 16. Thy high-places, Judg. iii. 7 ; 1 Kings xiv. 23, etc. Divers colors, varied attractions, Shall not come, had not been. 17. Images, statues. As to various modes of idolatry, see Judg. ii. 13 ; 1 Kings xiv. 23, etc. They even worshipped and made incense to lust. 19. My meat, meal. 20. Unto them; to these false deities to be consumed. 21. Pass through the fire. See Lev, xviii. 21 ; 2 Kings xxiii. 10 ; Jer. xxxii. 35. These were God's covenant children, and he charges that those sacred to him had thus been profaned. 22. It is well to remember the pit from whence 136 we are digged, the guilt from which we are cleansed, the corruption from which we are de- livered, when we through faith and repentance receive the Lord Jesus Christ. Polluted. See ver. 6. 23. Woel The interjection thus thrown in expresses the highest degree of reproach. 24. An eminent place ; a house dedicated to lust, where idolatry, which is spiritual whoredom, is associated with the actual crime, and all under the guise of worship. 26. Great of flesh, full of carnality and lust, instead of spirituality. 27. Have diminished thine ordinary food, ■' thy allowance, and so thy prosperity." The daughters of the Philistines. These are here named as a general type of lewd and idolatrous enemies, who were ashamed of the sur- passing wickedness of Israel, or overcome by it. 28. They also went after Assyrian idolatries and lust. 29. Unto Chaldea. It had even followed them in their captivity. 30. Imperious, with self-will, instead of Jeho- vah's will. 31. Eminent place. See ver. 4. Scornest hire. They had not even, like most harlots, been particular as to price, but were ready to sin, like an adulterous married woman, without reward. 32. Taketh strangers, Num. v. 19-21. . 33. They give gifts; among the heathen, men pay women for lewdness, but these pay men for crime. 34. The contrary; "you thus do just oppo- site the method of others." Whereas none followeth thee ; " in that, instead of waiting to bo followed after, thou fol- lowest." The whole sadly depicts the gratuitous wickedness of Israel, the covenant bride or Church of Jehovah. 35. O harlot I unfiiithful one. 36. Discovered, made bare. 88. Break wedlock and shed blood. The Law punished both these by stoning. Lev. xx. 1, 10 ; Deut. xiii. 10. Give thee blood ; " inflict punishment upon thee." Fury and jealousy ; Jehovah's righteous in- dignation at sin and holy regard for justice. 39. See ver. 24, etc. 42. See ver. 38. He will appease it, and end it by just punishment. The verse represents God resting in majestic quietude over the vindication Chap. XVI.] NOTES ON EZEKIEL. [Vek. 43-63. of his justice. This is a fearful verse for every unreconciled sinner. 43. Fretted me, given me provocation. Thou shalt not commit this lewdness; " I will not do what is scandalous in respect to all thine abominations." The expression is derived or drawn from the conduct of a father who would permit or encourage a daughter to play the harlot. Lev. xix. 29. 44. As is the mother, so is her daughter ; corrupt from generation to generation. 45. Unfaithful family relation here denotes, as often, spiritual unfaithfulness. Hittite. See ver. 3. 46. Samaria. This was the capital of the revolted tea tribes, and so represented them. Thy younger sister, lesser. It does not refer to age, but to more distant relationship. In a moral point of view, Samaria was nearer than the neighboring heathen, to whom they had allied themselves, as if a sister. Right hand ; in looking east from Jerusalem, Samaria was on the left and Sodom on the right. 47. Walked after. They had rather taken the lead. 49. Fulness of bread, luxury. 50. Abomination, idolatry, which was always the parent of evil practices. Bad faith and bad practice generally go together. As I saw good; Heb. "As I saw, or accord- ing to, or as a result of what I saw." Gen. xviii. 21 explains the expression. "As I saw fit or proper," is the idea of our translators. 51. Justified, "seemed to justify by your example." 53. When, and. Bring again their captivity. This some- times means a release from existing evils, without reference to an actual captivity. Job xlii. 10 ; Jer. XXX. 18. Then will I bring again ; " and I will," etc., or, "there shall be." The captivity of the captives, the very grievous captivity. • t take the idea to be that Sodom and Samaria should seem to be released from the displeasure of Jehovah sooner than they, and the Jews should be captives in their midst, or should only return from captivity with them, and secondary to them. We are not to insist too much on literal interpretation where the promi- nent idea is spiritual. Sodom is put for the hea- then world, and Samaria for openly rebellious Israel ; and so vile has Judah itself now become that, in order to impress it with this vileness, Vol. II.— 18 these are represented as returning in advance of Judah, who thus appears as a participant in their crimes. The whole is intended to make impres- sion as to their fearful unfaithfulness, and it is probable no actual captivity is here alluded to. He who led captivity captive fulfilled by grace this divine equality. Rom. x. 12. 54. A comfort ; " misery loves company." 55. Her daughters. This term is sometimes used to denote tributary cities, and sometimes for the people generally. Either view may here be taken. Former estate, condition. Judah as a nation never recovered her glory, and the heathen or Gentiles became fellow-heirs of the covenant of promise. The term " sisters" seems here so often used as almost to denote the relationship which was to be recognized under the new dispensation. 56. Thy pride. When flourishing, Judah thus despised the Gentiles. 57. Discovered, laid bare. As at the time of thy reproach of the daughters of Syria ; "when thy reproach from Syria and the Philistines thus laid bare thy wick- edness." As to the Syrians, see 2 Kings xvi. 6, etc. ; as to Philistia, 2 Chron. xxviii. 18. Despise, spoil or prey upon thee. 58. Hast borne, shalt bear. Thy lewdness ; " the results of thy scandalous behavior." 59. He thus dealt with them nationally, but as a Church still claimed them as his covenant people. 60. Here again is the oft-repeated and glorious promise of the indestructible perpetuity of Jeho- vah's Church, of which the coming Messiah was the star of faith and hope. Isa. i. 9 ; Jer. xxiii. 3 ; Ezek. vi. 8 ; Amos v. 15 ; Mic. ii. 12 ; Heb. ii. 8; Zeph. iii. 13; Zech. xii. 1, etc.; so all through the prophets. 61. See ver. 46. The outcasts and the Gentiles were yet to be recognized as sisters — as of tho family. But not by the covenant. Although thus to become known as the children of the Church, it was not by virtue of any right they could claim under the first covenant with him. Jer. xxxi. 31-33. 62. Establish, make it sure and permanent. 63. Remember, thy ways. Ver. 61. A sense of their sinfulness, and this mercy of God in still maintaining a covenant with them, would make them more humble. Pacified. See Gen. vi. 6, etc. 137 Chap. XVII.-XVIII.] BIBLE NOTES. [Veb. 2-24.-2. CHAPTER XVII. JEIIOVAIl'a DEALINGS WITH HIS CIIUBCII-NATION FOR THEIE UNFAITHFULNESS ILLUSTRATED BY COMPARISONS OR PARABLES. Veuse 2. A riddle, a puzzle to be investi- gated. 3. A great eagle. This was Nebuchadnezzar, king of Babylon, who came against Jerusalem about three years after. Ver. 12. Pull of feathers, which had divers colors; having a multitude of subjects and of various na- tions. Lebanon is put for the whole land of Judah ; and Jehoiachin, the king, " the highest branch," was taken in chains to Babylon, with many of the royal family. 2 Kings xxiv. 4. Young twigs, the strength and the power of the land. 2 Kings xxiv. 14, 15. 6. Of low stature. It was not stately and glorious, as it had been at times before, but never- theless was cared for and flourished in lowliness. Ncbucliadnezzar oven sat Zcdckiah, tlio undo of Jehoiachin, on the throne, and, although tribu- tary to Babylon, it was not just now with ser- vility. Turned toward him, toward Nebuchad- nezzar. 7. Another great eagle. This was Pharaoh- hophrah, king of Egypt — a king as ambitious and rapacious as Nebuchadnezzar, but not so power-, ful. This vine, Israel. She looked for aid to Egypt as well as to Babylon, instead of looking always to Jehovah. By the furrows of her plantation, from her fruitfulness. Egypt and the Nile were types of richness and garden-like luxuriance. 9. It shall wither in all the leaves of her spray ; even in its earliest sprouting and foliage. 10. Bast wind. This is elsewhere spoken of as the wind of wrath or blasting. 13. This refers to Zcdokiiih, wlio thus bound himself to faithfulness, 2 Kings xxiv. 14. Base, brought low. 15. Judah thus often sought foreign aid, instead of trusting in her Jehovah God. Isa. xxxi. 1, etc. 16. The king dwelleth that made him king. This was Nebuchadnezzar, who had thus made Zedekiah king, and the prophecy was lite- rally fulfilled. 17. Make for him, be of service or avail for Israel. Mounts, mounds or earthworks. 18. Given his hand. This was in pledge or as a sign of a sacred oath. 19. As I live ; the oft-repeated form of oath. Nothing could be so certain as the life or existence of God. . ■ My covenant. It had been sworn to in the name of Jehovah. Recompense ; " I will cause the consequences of the breach of it to fall upon him." 20. Plead with, judge or reckon with him. 22. The highest branch of the high cedar. Ver. 3, 4 show who is meant by this expression. Although Zedekiah should perish, one of the same stock should inherit the kingdom by an everlast- ing covenant and for an everlasting possession. " It is vain to seek the realization of this prophetic image (ver. 22-24) anywhere but in the Messiah. In no other individual do the lines meet of the prophet's delineation, but in him they meet with the greatest possible exactness." As Christ is one with his Church, we have here also a description of the future of Zion, his Church and kingdom. See 2 Sam. vii. 12-16. A tender one. See Isa. liii. 2. High mountain, Zion, and in Jerusalem. ^ 23. All fowl of every wing, all nations. 24. Trees of the field, otlier nations. Dry tree. Christ is called in Isaiah, " a root out of a dry ground," and there is evident refer- ence here to the passage. Isa. liii. 2, etc. Have spoken, will speak and do, CHAPTER XVIII. THE CONDITIONS OP PARDON AND SALVATION, AND THE RETRIBUTIVE RIGHTEOUSNESS OP GOD. Verse 2. The fathers have eaten sour grapes, etc. They made the sins of their fathers 138 an excuse for their own, and expressed it by this proverb. See note in full on Jer. xxxi. 29. Chap. XVIII.] NOTES ON EZEKIEL. [Ver. 4-25. 4. All souls are mine. He is alike the Maker of all, and has no occasion to deal with this generation on principles different from those by wliicli ho dealt with their fathers. Ho is in- terested in tiio salvation of all, and will not that any remain in iniquity. The soul that sinneth, it shall die. It is not merely a question as to their fathers' wicked- ness, but how far they, by their acts, had rendered themselves culpable. While original sin is ad- mitted, the doctrine of individual responsibility is taught ; and while logicians endeavor to bring the two into antagonism, our every-day experience illustrates the consistency of personal account- ability with an admitted , inherited tendency to evil. 6. Eaten upon the mountains; sacrificed to idols there, and feasted to their honor. Lifted up his eyes, in worship. They had introduced idol-worship into the very temple of Jehovah. Menstruous, unclean. Lev. xx. 18. These points are mentioned in reference to conformity to the ceremonial law. 7. And hath not oppressed any, etc. ; hath not disobeyed the plain requirements of the Law. In the Jewish economy these were the fundamental principles of equity, as illustrated or tested by practice, and hence are specified. A notice of the references shows their significance. Deut. xxiv. 12, etc. ; Lev. xxv. 36, etc. 8. Usury, unlawful interest, as explained in Ex. xxii. 25 ; Lev. xxv. 36, etc. Increase, beyond his rights. 12. Hath committed, thus committing. 13. His blood shall be upon him; death •shall come as the penalty. 14. Lo, notice or consider. 15. See vcr. 6. 16. Spoiled, taken booty or prey. , 17. Taken off his hand, dealt mercifully with. 19. Why ? How can this be ? They quote here from the second commandment. Ex. xx. " The reason of a descending punishment from ancestors on account of sin is because there is an assumption of actual descending corruption and guilt." Experience shows how uniformly such a result occurs, and how eafe is such an assumption. 20. While it is plainly recognized that an evil parentage is the source of entailed evils to the children, yet it is not the ground of conderana- tioJi. Kepentance and faith are the means of salvation, and they can avail to cleanse us from original sin not less than from actual transgres- sion ; and we may be sure that only actual sin- ners who do not repent. and believe are lost. In a given case wo cannot, and wo need not, measure the actual proportion between inherited and actual sin, but we know that the grace of God is sufBcient to overcome both. Disputants may differ as to the degree to which we are in- volved in Adam's transgression, but I, for my part, have enough of actual sin to make me care- less as to mathematical exactness in weighing out the proportions of the two, but am quite willing to come to the Cross, "Just as I am, without one plea. But that the Saviour died for me." I think Adam was a freewill agent, although the inducements presented to him for perfect obe- dience were as a million to one — nay, more than figures can express. So I think I am a freewill agent, although in my case the tendency the other way may be strongest by reason of inherited cor- ruption ; and I shall not be lost if I can only, through repentance and faith, be cleansed from my actual transgression. The whole doctrine of man's corrupt nature and freewill accountability is here so simply and logically set forth that I regard it as the best ar- gument on the subject ever written, and one which has been rather darkened than improved by po- lemical disputation^ If over I am in trouble on this point, I will, in a prayerful spirit, read this chapter each day, and am quite sure that thus I will have all perplexity removed. Be upon him, accrue to him and pass to his account. 21. This is the gospel doctrine of salvation. 23. What encouragement to the humble peni- tent to turn from his sins and come to Christ for salvation 1 24. Shall not be mentioned. You cannot balance sin by righteousness, any more than you can excuse yourself from paying one debt by hav- ing paid a dozen others. Righteousness is only duty, and that will not atone for sin. That is the reason why we need the righteousness of Christ imputed to us, and received by faith alone. Righteousness, therefore, is used in the twofold sense: first, as here, denoting moral rectitude; and then, in addition, faith in the Lord Jesus Christ. 25. Equal, impartial. The answer of ver. 26-28 is a complete vindication. See note on Jer. i. 5. 139 Chap. XIX.] BIBLE NOTES. [Veu. 2-14. 30. I will judge you, O house of Israel, every one according to his ways. The force is upon every one. Each one shall stand or fall by Lis own merits ; and merit is to be tested by faitli and practice — by conformity to the law of God. 31. The shiner's part in redemption is here clearly set forth. He makes himself a new heart and a new spirit by seeking God in the way of his appointment, and so receiving them from him. Ps. li. 10. CHAPTER XIX. A LAMENTATION OVEE THE DOWNFALL OP THE EOYAL FAMILY AND THE DESTRUCTION OP JERUSALEM. — SEE 2 KINGS XXIV. ; XXV. 1-7. Veese 2. A lioness. Judah was the royal or kingly tribe, a lioness among the tribes. In Gen. xlix. 9 she is called "an old lion," or lioness. It refers to this tribe's former prowess, or else to its wildness by nature. It had been chosen by Jehovah from amid the wildness and uncultiva- tion of human nature, and now seemed as if re- lapsing into the barbarism of idolatry. Or it may be regarded as addressed to the royal family in particular. 3. This refers to Jehoahaz, who reigned but three months, and was put in bands by Pharaoh'. Josiah, his father, had also opposed Pharaoh. 2 Kings xxiii. 29 ; 2 Chron. xxxvi. 1-4. 5. She had waited, was disappointed. Anothjer of her whelps. Jelioiakim, an- other son of Josiah, was then made king. 6. See 2 Kings xxiii. 34 7. See 2 Kings xxiii. 35-37. Knew their desolate places ; knew or de- filed the widows of those thus devoured. The word translated "palaces" is now more correctly translated " widows." 8. The provinces ; chiefly those dependent on Babylon. 9. In ward in chains. He was thus kept many years in Babylon. ■ Into holds ; put him in a stronghold or secure place of confinement. 10. Thy mother is; thy mother was like a vine. In thy blood, in thy infancy. Ch. xvi. 6. It refers to the former vigor of Israel. The term " mother" is applied to Israel in general, or to the land as the holy or promised land. Many waters, full supply of the means of luxuriance. 11. Rods, authority, referring to licr kings and princes, who ruled in strength. 140 Among the thick branches; simply, "on high." The idea is, that she stood in grandeur among the nations, overtopping them all. Jeho- vah's Church-nation, so long as it lield to Jehovah as its only national and personal God, could thus be chief 12. In fury, Gen. vi. 6. This refers to the destruction of Jerusalem and of the whole land by Nebuchadnezzar. The east wind; type of destruction, since the east wind was the fearful wind of the desert. 13. Planted in the wilderness. Thus Eze- kiel was in a' foreign land, on the banks of the Chebar, and the captives were scattered in colo- nies. The term "wilderness" has often a general use in Scriptures, as opposed to the city, or as de- noting "away from home." 14. Here, as often before, we have the foresight of prophecy declaring accurately what should take place. The royal line of David, because of the corruption of idolatry and sin in general, must now disappear with the downfall of the kingdom, like a river flowing in an underground channel, not again to appear until Clirist, the King of the royal seed, should assert his right to reign. Although the kingdom now ceased, and the royal line had its downfall, in the lapse of long years the promise of a Messiah, who should be the Prophet, Priest and King of his people, was to be realized. It would have been far more glo- rious if they had kept the faith, and if the king- dom and the royal line of David could have remained glorious in excellency until his coming ; and no wonder that there is a lamentation which , should long continue. The only relief was that, although they had forfeited a position among the kingdoms, never to -bo recovered, tlie promise as to a Messiah should be fulfilled, and tlirough him an everlasting kingdom on high be secured. Chap. XX.] NOTES ON EZEKIEL. [Ver. 1-29. CHAPTER XX. THE SINS OP Jehovah's ohuech-nation.— the divine foebearanoe and purifying judgments. To the twenty-fourth chapter we now have a new series of prophecies. Verse 1. In the seventh year, of the cap- tivity of Jeconiah, and about August, 593 B. 0. Elders of Israel. They still maintained in some degree the old forms. Deut. xxix. 10 ; Judg. viii. 16. 3. As I live, ch. xvii. 19. They come without due penitence for their iniquities. 4. Wilt thou judge them? "Judge or put them on trial at once," is the idea. Son of man. See ch. ii. 6. 5. Lifted up mine hand, swore. So do some now in taking an oath. 6. Espied, selected out with special care. 7. Abomination of his eyes ; those things which, looked upon, led to sin. 8. In the midst. Even in Egypt they showed such perverseness that Jehovah had it in mind there to punish them. 9. Wrought for my name's sake ; " acted as I did that my name might not be dishonored among the heathen." The pride of self-respect in man is proper, but with God the care for his name is a care for the vindication of his holiness, jus- tice, and all his attributes, not only because they are his, but also because in their vindication is involved the best interests of all his creatures. What he does for his own name and for his own glory is also for the establishment of the funda- mental principles of all right, and for the highest good of mankind. Polluted, made common, or left as those un- cared for by their presiding, personal and national supreme JehoVah. 11. See Ps. cxix. 2. Shall even live in them; shall not be judicially cut off, but enjoy his obedience. See note on Lev. xviii. 5. 12. We have often had occasion to notice the special and sacred importance attached to the sabbath. See reference in Exodus, Ezra, Nehe- raiah, Isa. Ivi. 1, etc. It was God's first sign of his relations to his people. The heathen idolatries had feasts, etc., but no such permanent weekly symbol stretching from Creation to the Cross, and from it to the sabbatism of heaven. 15. Lifted up mine hand, swore. See ver. 5. 16. See ver. 12 and Ps. cxix. 2. 18. Statutes, etc. See Ps. cxix. 2. 20. See Jer. xvii. 20, etc. 21. See ver. 8, 11, 18, and their references. 22. See ver. 14. His punishments were vindi- catory justice and reformatory love. I v^ithdrew mine hand, from aiding them. Sometimes it means, "from destroying." God either punishes or withholds as may best promote his glory. The wicked must not from this claim innocence if not at once receiving their deserts, and must not argue final immunity. 23. See ver. 5. 24. Polluted my sabbaths, made them com- mon days. See ver. 12. 25. They should not live. Contrast with ver. 11. God misleads or hardens men, not to make them wicked, as they are so already, but as thus punishing them and others for their wicked- ness. See Ex. ix. 12, etc. 26. Polluted them in their own gifts; "I let them put to a common or profane use that which was their sacred gift to me — viz., the first- born or children." See ver. 25 and notes as to hardening, Ex. ix. 12, etc. What was " caused to pass over" to Jehovah (Ex. xiii. 12) as a gift or ofiering was now actually used in sacrifice to Moloch. See 2 Kings xvii. 17, etc. Desolate. The loss of the first-born in tliis way might be a superstitious ofiering to Moloch, but nevertheless it left them desolated of children. God even yet sometimes desolates his people, that they may see hinj as Jehovah. 27. Blasphemed, dishonored me. Committed a trespass, dealt treacherously. 28. See ver. 5. High hill and all the thick trees, as a place of worship. See 1 Kings xiv. 23, etc. ; Judg. iii. 7, etc. ; as to the high-places, so often referred to in Jeroboam's time, see 2 Kings xii. 31. Provocation, ground of my displeasure, and an oflTering calling forth my indignation. Sv^eet savor, incense. See Lev. i.-vii., as to these and as to drink-offerings. 29. What is the high-place ? " What is it but a high-place (ver. 28), or Bamah?" — a high- place and nothing more: not a Bethel, no sanc- tity, no God, no spiritual relation, but a Beth- 141 Chap. XX.] BIBLE NOTES. [Vek. 30-49. aven (IIos. iv. 15), a Bamah, wliicli means " high- place." They even made a Bamah of this very sanctuary. 30. Are ye ? ye are. Whoredom ; put for spiritual unfaithfulness and its accompaniments. 31. Sec ver. 26. Loaded with sins, and not recognizing their enormity, they had not enougli of penitence and faith for acceptable worship. 32. That which cometh into your mind shall not be at all. Neither shall they be so cast off as to be allowed to become a component part of heathen nations around them. They shall not even have their desire as to idolatry. They will not be heard in their present sins, in order that they may repent, and they will not bo lot to fall into complete accord with the heathen, because Jehovah does not intend utterly to forsake them. 33. As I live. See ch. xvii. 14. 35. WildernesB of the people. This is equivalent to, " I will gather you from among the nations." He would bring them first to vari- ous places of captivity. We thus find them scat- tered about in Babylon, on the Chebar, in Egypt, and at length brought together for a more con- solidated captivity from the various countries and provinces to the vicinity of Babylon. Others re- gard the wilderness alluded to as the country be- tween Babylon and Judea, but the former view seems to us more probable. In the whole there is evident allusion to their state in Egypt and the wilderness. 37. The rod, subjective discipline. It was like the passing of sheep under the shepherd's rod, which had been dipped in red in order to mark each. So Jehovah, while chastising them, would still mark them, as of his Church, with the sign of his covenant. He would even use the rod to bring them into covenant faithfulness. 38. Bring them forth out of the country where they sojourn. These rebellious ones not only shall not return, but shall not be per- mitted to sojourn together in their dispersion, but bo scattered far and near. So now the Jew is not only away from his land, but scattered amid every nation. 39. O house of Israel 1 Israel viewed as a nation. 142 Go ye, serve ye. The idea is the same as in, 1 Kings xviii. 21. Let them make choice of whom they would serve, and not be mixing up idol-service and Jehovah-service. Error alone is not so dangerous as truth and error mixed. - And hereafter also, if ye will not; that is, " continue you to do so if you will." This, however, in the Hebrew is sometimes an idiomatic form of assertion. Fairbairn reads, "Go serve every one his idols, but afterward surely ye will hearken unto me, and ye will not pollute my holy name." Here, I think, the common translation is better sustained. No more with your gifts and with your idols. They mingled offerings to Jehovah and idolatry. 40. This looks forward to a return to their holy land and to the worship of the temple, instead of the scattered worship which had been permitted, but had mingled itself with idolatry. Oblations, sacrifices. SeeLev. i.-vii.,as to the forms of Jewish worship. 41. Sweet savor, incense. Sanctified in you ; " my holiness be made to appear through you." 42. Lifted up mine hand. See ver. 5. 44. Wrought with you. See ver. 9. , Not according to ; not with the total anni- hilation which they deserved. 45. Ch. xxi. should begin here, as it does in the Hebrew. 46. The south, south field. Judea or Jerusa- lem is here meant. Forest of the south field, holy places. The temple was sometimes called the house of the forest of Lebanon. 47. Every green tree in thee, and every dry tree, the righteous and the wicked. Ch. xxi. 3. All faces ; a sudden change of imagery is not uncommon in Ezekiel. Here " faces" is used as "trees" had been spoken of above, showing that by trees men were symbolized. See ch. x. ; as to cherub, ch. xix. 7, etc. 49. Parables. Not fully understanding the force of each part of the symbol, he thus repre- sents the people as complaining that he spoke unto them in parables. Compare Luke viii. 10. Chap. XXI.] NOTES ON EZEKIEL. [Vee. 2-20. CHAPTER XXL PROPHEOIEg AS TO JKHOVAII S JUDGMENTS UPON HIS OIIUROII-NATION AND ITS ENEMIES. Remember that all along in these prophetic books the head-centre or chief subject is Jehovah's deal- ings with his people in order to purify them and to bring salvation through a Messiah, and his dealings with their enemies to destroy them. The prophecies, while they are evidences of inspiration, were intended primarily as warnings to God's Church-people ; and by exposing sin and pronouncing judgments, and by still declaring the offers of mercy, his desire to bring them to covenant faithfulness. Veese 2. Drop, pour forth and declare. 3. Cut off from thee the righteous and the wicked. This may mean that the good, such as Jeremiah, etc., should be removed from the land ; or else it expresses in general the great desolation. While it was true (ch. ix. 4) that some should be preserved, yet so general would bo the carnage that many righteous should perish. So, although it is true that God in this life distin- guishes between the righteous and the wicked, yet in times of war or pestilence both seem alike to perish as to temporal death, but not so as to spir- itual. 4. From the south to the north, from one end of the land to the other. 5. It shall not return any more ; he will not cease to work until his purpose 'is accom- plished. 6. With the breaking, intensely — as a wo- man in travail when the back seems as if parting asunder. 7. Weak as water, not self-sustaining. 8. By a vision of fire and sword from Jehovah the prophet now makes more vivid the impression of the coming desolation. 9. Furbished, polished, ready for use. ■ 10. Glitter, flash, like lightning. It contemneth the rod of my son as every tree. The idea is, "This sword disre- gardeth the sceptre of my son, as if it were but a piece of common wood." This foreign power pays no respect to the divinely-appointed king- ship of Judah. Fairbairn obtains nearly the same idea, but, beginning with the word "should," reads, "Perchance the sceptre of my son rejoiceth; the sword despiseth every tree." 11. Furbished. See ver. 9. It is Babylon used as a sword of the Lord against his own un- faithful people. 12. Terrors by reason of the sword shall be upon my people ; " they are given over to the sword which shall be upon my people." Smite therefore upon thy thigh. This with the ancient nations was a signal of great grief. 13. A trial, a time of testing or judgment. See ver. 10. 14. Sword be doubled the third time, used up in slaughter. The verse expresses an urging on to conflict and completed destruction. Some take it as denoting a third attack from Nebuchad- nezzar, which this was. It is the sword of the great men, which slays the great one. Ezek. xvii. 16. Which entereth, the sword which enters vital parts. 15. The point, glance or flashing sword. Euins, stumbling-blocks. Wrapped up, prepared, kept all ready. 16. Thus the sword is commissioned to do its work unrestrained. 17. Smite mine hands, in token of intense earnestness or anger. See Gen. vi. 6 ; Num. xxiv. 10. Fury to rest, in satisfied justice, instead of pardoning mercy. See ch. v. 13. 19. Two ways, directions for attack. Choose thou a place, point of rendezvous or encampment; or it may represent King Neb- uchadnezzar choosing a place at which to consult his augury to find out which way to go, or making a sign-post at the head of the road going to the city to be attacked, or where the roads fork off. 20. Rabbath of the Ammonites. The Am- monites had been united with Zedekiah against the Babylonians (Jer. xxvil.3; xlix. 2), although at times enemies of Judah. The whole passage represents Nebuchadnezzar as in doubt which he should first attack — the capital of Ammoii or that of Judah. An army equipped is represented as coming out of Babylon to the point where it would bo necessary to de- termine which to attack first. Here a sign^board is erected, showing the two ways ; and now Neb- 143 Chap. XXII.] BIBLE NOTES. [Ver. 2-4. uchadnezzar uses various arts of divination to find out which road he should take. Ver. 21. The whole is an image, in the vivid style of Ezekiel, to show amid the devices of man the superintend- ing providence of God, and to exhibit Nebuchad- nezzar as the unconscious instrument by which his judgments upon his unfaithful people were cxociitcd, 1 Defenoed, fortl^ed. 21. Divination. This refers to certain heathen arts, such as we know to have been practiced by Kootlisayers and by the heathen in attempts to tell future fortune. See Num. xxii. 5, etc. He made his arrows bright, shakes the arrows. We know nothing of this custom, but it was probably to see which way they would point. Images, teraphims — household gods, such as Rachel had. Gen. xxxi. 30. Looked in the liver. We read of this mode of augury among the Greeks and Romans. How vain the devices of the heathen ! 22.- To appoint captains, to place battering- rams ; that is, in case the augury pointed this way, he must thus prepare to attack Jerusalem. To open the mouth in the slaughter, to command destruction and raise the Avar-cry. This being at the right hand, seems to have denoted that he must proceed to Jerusalem. 23. Unto them, to the Jews. They would not believe they were thus to be invaded and destroyed. Sworn oaths. Zedekiah had before sworn allegiance to Nebuchadnezzar. 2 Chron. xxxvi. 13. The iniquity. See ch. xvii., etc. 24. Discovered ; again laid bare by renewed unfaithfulness. 25. Profane wicked prince ; Heb. " pierced, wicked prince." Ex. xxviii. 4. 26. Diadem, mitre. This probably alludes to the removal of priestly and kingly authority from Judah. This shall not be the same ; nothing should be allowed to remain as it was, but there should be a radical change. 27. I will overturn, overturn, overturn it. The Hebrew form is more expressive : "Per- verted, perverted, perverted will I make it." Until he come whose right it is. This can allude to none other than the Messiah, the Prince of peace and King of righteousness. See Zech. vi. 13, and other reference there. 28. Concerning the Ammonites. Although Nobuchadnozzar was thus directed against Jeru- salem, the prophecy is careful to assure us that the heathen shall not escape. The subject is Je- hovah's dealings with his Church-nation and with his and its enemies, and this is never lost sight of. The Ammonites had been especially conspicuous in their opposition. See Jer. xlix. 1. Reproach, reviling sin. See Zeph. ii. 8. Furbished, polished, that it may Hash as when drawn in battle. 29. "While they see vanity unto thee, while they divine a lie unto thee ; " while they think to see thee come to vanity or nothing- ness, and divine lies or mislead thee by their false prophets, in order to bring thee down into destruc- tion in common with , the heathen nations, they themselves shall perish." Ver. 31. Others take " they" to refer to Ammonitish false prophets as misleading them, and read, "While they prophesy vain things to thee, etc., thou shalt perish." See ch. xxii. 28. To bring thee upon the necks. As Ammon not only taunted the Jews in their wickedness, but acted as enemies, and took part of their land (Jer. xlix. 1), some take this literally. The "slain" or pierced and wicked are referred to in ver. 25, and similar language used there, where the Jews are meant. In either case, the idea is that of destruction coming upon the enemies of the Church-nation. 3Q. Shall I cause it to return into his sheath ? let the sword return ? This means after having fully avenged them. Judge thee ; call thee to account and con- demn thee. 32. Thou Shalt be for fuel to the fire, etc. This prophecy against them was fulfilled about five years after the taking of Jerusalem. CHAPTER XXII. Jehovah's judgments upon Jerusalem as the place op his chueoh-nation. Verse 2. Son of man. See ch. ii. 6. 4. Thou hast caused thy days to draw 144 near ; brought thy existence as a nation almost to a close. Chap. XXIII.] NOTES ON EZEKIEL. [Vee. 2, 3. 6. Which art ; or saying, " Thou polluted of name and full of confusion." This was probably the phrase which the heathen nation applied to her. . 6. To their power. It seemed their chief aim to shed blood. This is often put for disregard of justice in general. 7. The family relation is the foundation of the church relation. 8. Mine holy things, the appointed temple worship. Profaned my sabbaths. See cli. xx, 12. 9. Carry tales to shed blood, by slanders cause blood to be shed. Eat upon the mountains ; that is, partake of things sacrificed to idols. See ch. xviii. 6. Lewdness, unlawful lust. 10. Discovered, uncovered. It alludes to incest, or sexual indulgence in its most disgusting form, as with near relations. Set apart for pollution. They paid no re- gard to the law of ceremonial uncleanness. See Lev. XX. 18, etc., as to blood issues. 12. Taken gifts to shed blood, bribed to murder ; and it may even refer to the judges who thus pardoned the guilty. Usury and incense. The Levitical law set- tled property rights and the shares of yield, and they had exceeded their proportion. 13. Smitten mine hand; striking them to- gether in token of displeasure. Num. xxiv. 10. 15. Consume thy fllthiness. The design of their captivity is thus, as often before, plainly stated. While the inflictions of the heathen idol world were for destruction, the trials of Jehovah's Church-nation were on account of their sins and for their purification and preservation, eventu- ating in salvation through Messiah Christ. Christ the Messiah was yet to come through this people, and with him salvation to the uttermost. 16. Take thine inheritance in thyself; "be profaned" on thine own account, as the mar- ginal reading has it, which is more correct. It was their own fault that they were thus made common among the heathen. It was dl in order that they might know that not Baal or any other heathen deity, but that Jehovah, was God. 18. Dross, refuse and not pure silver. 24. Land that is not cleansed nor rained upon. In his wrath Jehovah would leave them uncleansed and unwatered. Rain is often em- ployed' as an emblem of blessing, as drought is of curse. 25. Conspiracy, unity of iniquity. Ravening, greedily devouring. Devoured souls, destroyed livea. .. Made her many widows ; caused death in order to secure property. The Pharisees, by pre- tended ofierings, devoured widows'' houses. Matt, xxiii. 14. 26. Priests have violated my law; not only by their disobedience, but did violence to it by misconstruction. 27. 'Her princes, etc. Thus prophets, priests and kings are alike false. 28. Daubed. See ch. xiii. 10. Divining lies ; speaking lies as if by divine authority. 29. Vexed, oppressed. 30. Make up the hedge ; protect and repair;, as a wall-builder or vineyard-keeper; Stand in the gap, stand in the breach, as did' Moses. See Ps. cvi. 23 ; Ex. xxxii. 11-13. Christ is our Days-man, and thus stands as a propitiatory Mediator between us and God. This chapter fully reveals how corrupt the nation had become, and how idolatry and exces- sive worldliness, carnal indulgence and selfishness had overcome them. Still the germ of truth was among them, since some looked to a Messiah to come, and, like Jeremiah, Isaiah and others, kept the faith and declared Jehovah to be the Lord, and not the idols of the heathen. Better this than the total idolatry of all the rest of the world ; and in duo time He was to come who would fulfil all, righteousness — to be born in this land, of this na- tion, of the seed of David — a Saviour who, is. Christ the Lord, according to the promises.. CHAPTER XXIII. THE PBOPHET FUETHEH EXPOSES THE BINS OP BOTH ISRAEL AND JUDAH, AND DECLABE8 PUN- ISHMENTS AGAINST Jehovah's chukch-nation. Verse 2. By this parable or type the ten rebel tribes and Judah were represented. Vol.. I.— 19 3. Whoredoms; often a word for spiritual unfaithfulness. 145 Chap. XXIII.] BIBLE NOTES. [Vek. 4-S3. Breasts pressed, etc. This denotes loose vir- tue. So they, as the bride of the Church, had been false to Jehovah. 4. Aholah. The meaning of the name is " my tent," and, as often in Scripture, the name is meant to be expressive of a fact. She set up her own tent as independent of the service of Jehovah. Aholibah; "my tent in her," denoting that in Judah, Jehovah still had a dwelling-place or temple. Samaria and Jerusalem were, after the separation, the respective capitals of the two kingdoms. 5. The harlot, was false to Jehovah, and sought idol gods and other reliances. 6. Blue, purple. 8. Whoredoms ftom Egypt. See ver. 3. While seeking idol gods, she clung also to Egyp- tian idolatry. Poured their whoredom, involved them in their idolatries. 10. Famous amongr women. The metaphor is carried out, but the meaning is that she became as a warning among the nations. 14. Saw men portrayed. These were prob- ably lust-exciting pictures, or images painted in gay colors, and worshipped. 15. Exceeding in dyed attire ; wearing colored turbans. This evidently describes some form of picture-worship. How idolatry in every age reproduces itself I 17. Her mind was alienated from them, satiated. Satisfied lust often loathes tlje object of its false attachment, and becomes estranged therefrom. 18. Discovered, laid bare. Her whoredoms. So marriage-like and sa- cred is the love of Jehovah for his people that no other word could express so well the infidelity or bad faith of his people in departing from him and making love to other gods. Alienated, become estranged from them through loathing. 19. In calling to remembrance. Besides these Chaldean forms of idolatry, they sought to reproduce Egyptian idolatry. 20. Doted upon their paramours, loved and relied upon their false loves. Whose flesh is as the flesh of asses. This and the next clause express the idea of unre- strained animal lust and beastly sensuality. " Flesh " is put for lust. Jer. ii. 24 has a similar idea. Some form of idolatry ministering to low, sensual and carnal lust is alluded to in ver. 3 and 146 ver. 21. The Jews also about this time actually sought alliance with Egypt against Babylon, in- stead of trusting to Jehovah's help. 21. In bruising, when thou didst bruise. For the paps of thy youth, with thy youth- ful breasts. We thus have, as often, a view of what the carnal heart is unrestrained by grace. Rom. i. 22-32 redraws the picture, and human experience too often verifies it. 22. How often even now such with murderous hand turn upon their paramours I It all images unfaithfulness to God, the greatest possible breach of trust. 23. AH the Chaldeans. Babylon and Chal- dea are generally used as synonymous, but the term is used here to denote Babylon in all its em- pire and domain. Pekod, Shoa and Koa. Whether these are names of tribes or of individuals, or denote cer- tain official positions, commentators are not agreed. It is only important for us to know that all denote a great concentration of force for the punishment of Jehovah's unfaithful Church- nation. Wagons, with baggage, as those prepared for heavy siege. Wheels, wheel-work. Probably some form of war machinery. Buckler, a small form of hand-shield. Helmet, head-protector. Set judgment, make them to execute it. 25. My jealousy, Jehovah's zeal for right- eousness. See Ex. xx. 5 ; Isa. xlii. 13 ; Ezek. xvi. 38. Take away thy nose and thine ears; either actually, or put for the ornaments in them. Thy remnant. This describes their reduced numbers, but does not mean the final remnant which Jehovah would yet save. 27. Lewdness, false love. 28. See ver. 22. 29. Labor, the results of it. Thy lewdness and thy whoredoms, false emotions and false practices. 30. See ver. 18. 31. Her cup, portion, which was captivity. Israel had gone captive before, but is still thus alluded to as a primitive part of the Church- nation. 32. It containeth much. The more probable rendering is, " to the utmost," and so connect it With what goes before. 33. Thou shalt be filled with drunkenness and sorrow, etc. ; as one thus overcome. Chap. XXIV.] NOTES ON EZEKIEL. [Veb. 1-8. 34. Break the sherds, gnaw the fragments. Pluck oflF, tear in agony. The whole is a fearful image of the wages of sin. 35. The unrepenting sinner will have to bear the consequences of his sins. Ver. 29. 36. Judge, pronounce penalty against. 37. To pass. See ch. xvi. 21, and references there. They were sacred to Jehovah, but are thus given to idols. 38. See ch. xxii. 8. 39. See ver. 37. They had intruded idolatry into the very temple. ■ 40. They are represented not only as being seduced by false loves, but also as if themselves seeking foreign aid and running after idolatry and corrupt practices. See ch. xvi. 33, etc. No- tice throughout how idolatry is spoken of as the most glaring unfaithfulness, and ia, as it were, identified with lust. The love of Jehovah God is the basis not only of correct faith, but also of correct practice, and that morality or humanita- rian philanthropy which leaves this principle out of the foundation will not permanently stand. It will fall into that corruption of which "whore- dom" is here made the symbol. All love not founded on the love of God is illicit love ; and while morality and humanitarian and social views may preserve individuals and society for a time, yet unless the love of God, as well as love of man, is a basic element, it will run into corruption. You cannot sustain good practice permanently without right faith. Faith and works belong together. Wash thyself, etc. The Church-nation is here represented as decking herself like a harlot, in order to allure her false heathen allies, when Jehovah alone should have been her trust. Painting the eyes was an ancient method of adornment. 41. Stately bed. Either a royal couch or platform is meant. On this they sat and reclined, and then ate of the sacrifice. Mine incense and mine oil. They used the appointed incense and oil, and thus in a mingled worship combined holy rites and unholy practices. The course of errorists is still the same. 42. At ease, in carnal security. Of the common sort, with the multitude or mass of men. Sabeans, Arabian men, men of Sheba. Job i. 15. Thus the rumor of her corruptness is repre- sented as coming even to the Sabeans ; and vile ones from afar seek connection with her. It is a vivid picture of notorious corruption. Put bracelets, beautiful crowns. They thus decked themselves for false love. 43. Old in adulteries ; ^ in respect to those worn out with adultery. It represents Israel as willing ever to make alliance with those who by indulgence in sin had become disgusting even to those who rejoice in first crime. 46. Company, band or a host. 49. Recompense your lewdness, cause you to boar the results of your iniquity. ■ Your idols, idolatry. CHAPTER XXIV. THE JUDGMENTS OF THE SIEGE AND ITS ACTUAL CALAMITIES SYMBOLIZED AND FORETOLD. Verse 1. In the ninth year, in the tenth month, on the tenth day of the month. This was about January, 590 B. C, and the ninth year of King Zedekiah's reign. See ch. xx. 1. 2. Write thee the name of the day, note this date. Set himself. See ch. xi. 3. Their boasted security did not avert the blow. 3. A pot. This symbolized Jerusalem. The pieces (ver. 4) are its inhabitants. 5. Burn, heap. Seethe, boil. We have here a mixed idea, but not the less expressive. While the princes and the chief ones are represented as in the pot, the poorer classes are represented as under it — the one being boiled, and the other burning and making heat for the flame of Jehovah's wrath. 6. Scum, filth. The chief ones were con- spicuous for their corruption. The "scum" is here spoken of as a permeating poison, infecting the very pot. Bring it out piece by piece, for destruction. Some read, "Let it go forth on each piece;" that is, this all-pervading filth or poison. Let no lot fall upon it ; as when a lot is cast to determine who shall be saved and who not. Let the destruction be universal. 7. Upon the top of a rock, in a conspicuous place. She is shameless in her sin. 8. I have set; as if to say, "so let it be. 147 Chap. XXV.] BIBLE NOTES. [Vek. 2-6. Wliat they have designed I now make a part of t^eir punishment." Ex. ix. 12, etc. 10. Spice it well; boil it to a pulp, as spices are pounded and mingled into one mass. 11. Molten, dissolved or heated to running heat. 12. Herself, Jerusalem. In the flre, consumed at last. 13. Lewdness, unyielding infidelity. 14. Go back, relax or retract. 16. The desire of thine eyes. By this beau- tiful and touching term the prophet's wife is de- scribed, as appears from ver. 18. 17. Tire. See Ex. xxviii. 30, 37. IIo was to keep on the priestly head-dress, etc., as if not in mourning. Also put for head-dresses in genorul. Bread of men, of mourning. All these refer to the usual Eastern customs of grief. 19. What these things are to us? What is their import? They knew it was intended for a sign. 21. Profane, permit it to be despoiled and made common. Your soul pitieth; toward which they wore drawn in tender sympathy. Like the death of a wife was such a loss to them. The temple repre- sented their relation to Jehovah. 23. See ver. 17. Pine away ; they would have silent grief, in- stead of the outward signs of grief. 25. Shall it not be ? it shall be. In the He- brew, the interrogative is often a form for a strong affirmative. , 26. Unto thee, Ezekiel. Wo are told (ch. xxxiii. 21) that one came bearing the sad news to him. God, as in Ezekiel's case, sometimes sends fam- ily affliction for providential use, not only to the family, but also to others. Jehovah thus plainly declared, in this and former chapters, his judgments against his own nation and Church because of their bad faith and their bad practices. Their covenant unfaithful- ness exhibited itself chiefly in idolatry, and their corrupt practices in adultery, sabbath-breaking, covetousness, etc., and hence these evils are plainly exposed. Various methods were used to punish them, but the chief instruments were the very idol-serving nations whose help they sought, instead of relying on Johovuh, and whoso idol- atries and corrupt practices they adopted. Yet Jehovah would have his people understand that while he dealt in judgment with them, he dealt also with their enemies — with them, for purifica- tion, and that a seed of righteousness might be preserved from which Messiah the Saviour shall spring; with their enemies, for their utter de- struction. Hence in all the prophets we find no small space devoted to a description of judgments to come upon these idol enemies of the Church. In the prophecy of Jonah we find a whole book devoted to them, and in Isaiah, Jeremiah and other prophets many chapters. Here now, for eight consecutive chapters, we have the prophet plainly declaring the fate of heathen nations. Because Israel is punished, and often by these very enemies used as instruments, they or these nations are not to think that the heathen shall escape. Hence Aramon, Moab, Edom, Philistia, Tyre, Egypt, etc., are specified and judgments declared. " If judgment begin at the house of God, what shall the end be of them that obey not the gospel of God?" 1 Pet. iv. 17. CHAPTER XXV. Jehovah's judgments against the enemies op his chuech-natiok. Verse 2. Set thy face ; turn attention to them as one speaking against them. 3. The Ammonites, or corrupt descendants of Lot, had been conspicuous in their opposition to Jehovah's people. Deut. xxiii. 8, 4 ; compare Jer. xlix. ; 2 Kings xxiv. 2. . Thou saidst, Aha I rejoiced with scornful de- rision. 4. Men of the East; Arabian tribes who afterward possessed their land. 5. Rabbah, their capital city, called also Am- 148 mon, about forty-five miles north-east of Jeru- salem. It was once a strong city, but is noAv an utter desolation. A couching-place for flocks; a place for animals, instead of men, to rest. Ye shall know that I am the Lord ; that Johovali is God, and tliat the idols are not. 6. Olapped thine hands, stamped with the feet, rejoiced in heart. These are men- tioned as usual modes of expressing gladness. Thy despite, mocking relish. Chap. XXVI.] NOTES ON EZEKIEL. [Ver. 1-14 8. Moab. These were also descendants of one of the incestuous daughters of Lot. Seir, Edom, or the descendants of Esau. Am- nion, Moab and Esau were contiguous to each other and to Palestine, stretching from Gilead on the north in direct line to the Red Sea. Compare the prophecies of Isaiah and Jeremiah as by references. 9. Side of Moab, its shoulder, strength or border. Prom the cities, bcginiling in the region of them. These were border cities on its northern frontier. 10. See ver. 4. They should be given over to these, as the Ammonites had been, that they might be cut off. 13. Teman— Dedan, from south to west. See Jer. xliv. 7, 8 ; Ps. Ix. 8 ; cxxxvii. 7 ; Amos i. 11 ; Obad. i. 8, 9. 14. Vengeance, punishing justice. 15. The Philistines. These were border en- emies on the west or the Mediterranean Sea, really possessing a part of Israel's land. For the old hatred, with an everlasting, im- placable revenge toward Israel. 16. Oherethims. This is probably but an- other name for Philistines, and refers cither to their supposed origin from Crete, or as being very war- like, as the name probably denotes. Some read, " I will slay the slayers." 2 Sam. viii. 18. Remnant of the sea-coast, this maritime nation. CHAPTER XXVI. Jehovah's judgments against tyre, anothee heathen enemy of god and his church- nation. While a single chapter has been devoted to the several idol-serving enemies, Ammon, Moab, Edom and Philistia, we liow have three chapters as to Tyre and Sidon, the great seaports of Phoenicia, then the greatest commercial country of the Old World. We have already seen that the different prophets devote different amounts of space to the. various heathen nations, but each no doubt was guided by the special occasion of his period, and at the same time directed by that Spirit which intended diversity of description and variety of detail. Compare tho different prophecies of Isaiah, Jeremiah and tlie minor prophets. Hero wo have extended notices of Tyre, and only brief references to Babylon, whose destruction is so fully foretold by Isaiah (ch. xiii.) and Jeremiah. Ch. 1. This chapter (xxvi.) " records the sin on account of which Tyre was the object of divine retribution, the overthrow which awaited it, and the instruments to be employed." Read Isa. xxiii., and com- pare it with this prophecy as to Tyre. Verse 1. Eleventh year. This .was a year later than the time of the events described in ch. xxiv., and the same year in which Jerusalem was taken. It is not unlikely that Tyre was just ex- ulting in the downfall of Jerusalem, and that very month this word is spoken by the prophet from his place on the Chebar. 2. Aha I See ch. xxv. 3. Qates of the people, a great central city. She is turned unto me ; or, " it is turned unto me (that is, her former greatness), so that now I shall be the chief city." It was the joy of an idol world-power against the Church. Jezebel and her false worship were from Phoenicia. 1 Kings xvi. 31. 6. Daughters. This, as often, probably refers to towns tributary to her, along the coast and in the adjacent country. 7. Nebuchadrezzar. See Jer. xxii. 25. He besieged Tyre thirteen years after. A portion of Tyre was on a rocky island, and another portion on the main land adjacent, and it was strongly fortified by nature and art. 8. See ver. 6. Buckler, hand-shield. 9. Axes, swords. 10. Wheels, wheel-work, descriptive of some form of war-nmcliincry. 11. Garrisons, pillars or statues; all their noble monumental memorials. 14. Thus utter desolation came to pass in the siege of Nebuchadnezzar, and about B. C. 322 Alexander the Great laid waste what had been rebuilt. Beirut is now the chief seaport in its stead. The very disputes as to localities, as to there 149 Chap. XXVII.] BIBLE NOTES. [Veb. 2-14, having been an old and new Tyre, and as to the existing sites of various cities in respect to which ancient prophecies were uttered, is a standing proof how thoroughly they have been fulfilled. 15. Isles, coasts. IC. Princes of the sea, rich merchant tra- ders; or else it refers to seaports connected in commerce with her and enriched by her trade. 17. Seafaring men, merchant traders. Strong in the sea, by reason of its seaside position. Terror, or a sense of their prowess to be on all that haunt (frequent) it or dwell there. Our word "haunt" does not give the precise idea, which is that of habitation. So Roman citizens were impressed with a sense of the greatness of their empire. 18. Departure, end. 19. Bring up the deep. The waves are thus represented as if rolling over her, either actually or as a type of her destruction. , 20. That descend into the pit. This is put for destruction in general. It is a metaphor drawn from the swallowing up in the earth of Abiram. Num. xvi. 33 ; Ps. cvi. 17. Desolate of old. Thus the grave and the deep places of the earth are described in Job and elsewhere. And I shall set glory. It may be a continu- ation of the description, and read, " nor shalt thou sit as an ornament in the land of the living." CHAPTER XXVII. JEIIOV All's JUDGMENTS UPON THIS GREAT WORLD-POWER AND ENEMY OF HIS CHURCH-NATION SHOWN IN A LAMENTATION OVER THE IRREPARABLE DOWNFALL OV ITS GREAT MAONIFIOENOE. Verse 2. Po;r Tyrus, a poetical form for Tyre. 8. Entry, like a gate or natural seaport. 5. Senir, the same as Herraon. Deut. iii. 9. 6. The company of the Ashurites have made thy benches of ivory, brought .out of the isles of Chittim. The Syrians, or As- syrians, as workers in ivory, had made benches. We may, with Bochart, make a different punctu- ation of the Hebrew text, and then read, " thy benches they have made ivory, with boxwood brought out of the isles of Ciiittim" — Cyprus. It is sometimes a puzzling question, as here, whe- ther a word is a proper name or to be translated, since, most names had significant meanings. We can often only determine by the context ; and in some cases the context does not enable us to de- termine with precision. The word "Asherim," joined with the other, makes "with basherim;" and in place of a " company of the Ashurites," wo read as above. The word translated "benches" means either the seats of the rowers or the deck thus gorgeously inlaid. 7. Blishah, Elis or Hellas, or Southern Greece. 8. Zidon, like Tyre a Phojnician city. 9. Gebal (see Ps. Ixxxiii. 7), also a maritime town of Phoenicia. Ancients, experienced ones. Caulkers, persons employed to render the ship perfectly tight. 150 Were in thee to occupy thy merchan- dise, "centred about thee to carry on thy trade." The whole is a vivid description of a great com- mercial emporium, absorbing the trade of the world and caring only for worldly things. 10. This now notices her military prowess. Lud and Phut, probably the Lydians and Libyans of Africa. They hanged the shield and helmet in thee, they belonged to thine army. 11. Arvad, an island near the coast, about one hundred and twenty-five miles north of Tyre. Q-ammadims. This is probably not a proper name here, and may be translated, " the stout- hearted." They hanged their shields, etc. See ver. 10. Various bas-reliefs of antiquity show us how they used thus to decorate the walls with beautiful shields. 12. Tarshish, Tartessus in Spain. 1 Kings xxii. 48. Thy merchant, chief place of trade. They traded in thy fairs, they made barter with thee. 13. Javan, Tubal and Meshech. These were all of Greece, or identified with it, and be- tween the Black and Caspian Seas, the loniaus, the Tibareni and the Moschi. 14. Togarmah, in Armenia. Traded in thy fairs. See ver. 12. Chap. XXVIII,] NOTES ON EZEKIEL. [Vek. 3-]2. Horsemen, riding horses or riders. If horse- men are meant, they were probably slaves^ Ver. 15. 15. Dedan, an island of the Persian Gulf, or a portion of Arabia along its coast. The merchandise of thy hand, identified with thy trade. Horns of ivory and ebony. Ivory is the tooth of the elephant, called a horn from its shape ; and ebony a precious dark wood. 16. Thy merchant. See ver. 12. Occupied, carried on trade. Ver. 9. Emeralds, carbuncles, a form of precious stone. So also coral and agate were highly valued for ornaments. 17. Minnith, a city on the borders of Ammon. Judg. xi. 33. Pannag. This is not elsewhere named. Balm. What this was I know as little as they know about our trndo in India-rubber. 18. Helbon, Chalybon, a valley near Aleppo. ■ 19. Dan, locality not known. Going to and fro. Some read this as a proper name, "Uzal," and suppose Dan, Javan and Uzal to have been in Arabia. 'Ver. 6. Occupied. See ver. 16. 21. Kedar, in Arabia Deserta. Occupied with thee, had hand-in-hand deal- ings with thee. Ver. 9. 22. Sheba and Raamah. These were points in Arabia Felix, Occupied in thy fairs. See ver. 9. 23. Haran, Canneh and Bden^-^Sheba, As- shur and Chilmad. AH these were probably Assyrian cities or provinces^^ Sheba is probably not the same as the one of ver. 22, as it would not thus be repeated. 24. In all sorts of things, in excellent things. Made of cedar, strong. The choiceness of the packages may be known by their elegant putting up. 25. The ships of Tarshish. See 1 Kings xxii. 48. Did sing of thee, " were as walls to thee, or sustained and piled up thy merchandise." This is the more usual sense of the Hebrew words. 26. The prophet has given this minute poetical description of great prowess and grandeur, only that we may see and know its downfall and the cause thereof. The world-power may flourish and be vast and laugh at the Church-nation, but in due time its desolation comes. Christ and his Church is the theme of the book, and such delineations as this are but to impress us with the greater coming glory of his kingdom, and the certain destruction of all mere human mng- nificenco, however grand. Tyre is now described as a great ship foundering in the trough of the sea. Rowers, qhief ones. Bast wind, the pest-wind of the desert. 27. Pairs. See ver. 12. Occupiers, etc. See ver. 9. And in all, together with all. . 28. The suburbs. The city to its extremest limits and its farthest dependent towns. ■ 30. Cast up dust upon their heads, etc. These are ancient signs of humbled grief, often before noticed. So also ver. 31. 34. In the time, now. Broken by the seas, like a great ship dashed to pieces by the waves. 36. Shall hiss; say, "for shame!" regarding it as an unnecessary or humiliating downfall. A terror, a terrible ruin, a wonderment. CHAPTEK XXVIII. Jehovah's judgments further depicted in a lamentation addressed to the king of tyre and zidon. — restoration promised to the church-nation op israel. Verse 3. Thou art wiser, in thine own judg- ment. 5. Riches, power. 6. Hast 'set thine heart, assumed authority as if in heart-^God. 7. See ch. xxvi. 14. 8. To the pit. See ch. xxvi. 20. Of the seas, as there wounded and thrown overboard. 10. The uncircumcised, those not of God's people. See Gen. xvii. 10. 12. Son of man. See ch. ii. 6. Thou sealest, etc. This and what follows is either said in derision, or as a picture of the Elysian grandeur and comfort of glory to which this king had attained. He represents the world- power as opposed to the Messiah or Jehovah Church-power. "Thou sealest up the sum;" 151 Chap. XXIX.] BIBLE NOTES. [Ver. 1. "Thou sealest completeness," or, "Thou art the perfection of world-grandeur, bo acknowledged and sealed." 13. Thou hast been in Eden ; art situated, as it were, like an original created one. Thy covering, in thy garments. These pre- gious stones are mentioned as indicative of choicest grandeur. Many of them were the precious stones in the breastplate of the high priest. Ex. xxviii, 17. The workmanBhip of thy tabrets and of thy pipes ; " the accompaniment of thy drums and of thy woman-players was furnished thee," The idea throughout is, that Tyre was, or as- sumed to bo, so grand that it seemed as if it did not arise by toilsome increase to its iueiliible grandeur, but its king was as if, Adam-like, he had Eden and all the pleasures of joyful exulta- tion at once. ■ 14. The anointed cherub that covereth, the consecrated cherub that overshadoweth. There is allusion here as to the glory of the ark. Ex. XXV. 20. As to cherub, see Gen. iii. 24 ; ch. x. 14, etc. Thou hast walked up and down in the midst of the stones of fire. This alludes to the God of Israel as walking amid sapphire. Ex. xxiv. 10, 17. So this one seemed or thought him- self to walk. 15. Perfect, apparently upright. Till iniquity was found in thee. I judge from this that the former verses arS not so much ironical as a vivid poetical description of things as they appeared. As is Babylon elsewhere, so here Tyre, through its king, is depicted in the richness of world-grandeur. 16. By the multitude of thy merchandise they have filled the midst of thee with vi- olence, and thou hast sinned; as a result of thy great worldly prosperity. O covering cherub 1 See ver. 14. 18. Thy sanctuaries, the sacred places al- luded to in ver. 14. It would seem from the whole chapter that the king of Tyre had claimed godly attributes, or in his own way reproduced some of the forms of Jewish worship. 19. A terror, ruin or a surprise of destruction. See ch. xxvii. 36. 21. Set thy face. See ch. xxv. 2. Zidon, the chief Phooniciau city next to Tyre, and identified with it ; the same as Sidon of the New Testament. She was herself corrupt, and corrupted Israel. Judg. x. 6; 1 Kings xi. 33. 22. I will be glorified in the midst of thee. Jehovah is glorified and sanctified — that is, his glory is made manifest and his holiness vindicated — by his dealings with his enemies and those of his Church. 23. Judged, punished. That I am the Lord ; that Jehovah, and not idols, is God. 24. Here recurs the oft-repeated promise to the Church, Jehovah will at length give it victory. They shall know that Jehovah is God by their preservation, while his enemies shall know it by their destruction. Ver. 23. 25. Be sanctified in them ; my holiness bo magnified by their salvation. CHAPTER XXIX. JUDGMENTS PROPHESIED UPON EGYPT, AND RENEWED PROMISE TO ISRAEL AS THE CHURCH-NATION OF JEHOVAH. Verse 1. In the tenth year, in the tenth month, in the twelfth day of the month. This was about February 1st of the tenth year of the reign of Zedekiah, and about 589 B. C. These prophecies as to what should happen to the idol kingdoms of the world were especially precious to the faithful of that period, for amid the destruction of Jerusalem and the sccuea of thuir captivity tlioy ncudod just uiioh usBuruncoa. These prophecies are not arranged in order of time ; as, for instance, this was uttered before that in respect to Tvre. Ch. xxvi. 1. This was prppa- 152 ' rative of the great crisis when Jerusalem and the temple should be laid waste; and such assurances wore needed to sustain the fuith of Jehovah's captive Church; and besides tliis pri- mary coi)solation, they have served to confirm the faith and direct the practice of the saints through all the ages. So exact and precise has been the fulfilment of these prophecies, as uttered by Isaiah, Jorciniali, Ezokiol and tlio otlior prophctH, that all kinds of subterfuges have been resorted to by infidels to evade them. Their very assertion that the prophecies must have been written after Chap. XXX.] NOTES ON EZEKIEL. [Ver. 2-5. the occurrence of the events recorded is an ad- mission of their accuracy, while the failure of the attempt to sustain such a view is complete. 3. Dragon, crocodile. My river is mine own. Here are self-pride and self-sufficiency, instead of glory to God. 4. The fish of thy rivers; put for all his subjects. Stick unto thy scales, to be involved in thy destnicUoii. I will bring thee up out of the midst of thy rivers. The image is that of a great croco- dile cast out upon dry land, and multitudes of fishes clinging to him and thrown up together with him. 5. Wilderness, dry land. 6. Staff of reed, a deceit, a false trust. 7. Didst break, art crushed. Rend all their shoulder; or, "thou rendest for them all the shoulder." The image is that of a man whose hand is pierced with a stafi" (Isa. sxxvi. 6), and who in attempts to break away is almost torn to the very shoulder. Madest all their loins to be at a Stand, unsupported or to fall back on their own strength. Some read, "to shake," instead of "to be at a stand." 0. Because he. See vor. 3. 10. Prom the tower of Syene. Read as in the margin, "from Migdol to Syene, and to the border of Ethiopia ;" that is, from extreme north to south, and across to Ethiopia. 11. Forty years. This is probably put for a time of desolation in general, as the period of forty years is often used in Scripture, on account of the forty years' sojourn in the wilderness, to ex- ■press long-sufiering. Jerome calls it, " the num- ber of chastisement and afiliction." 12. This verse represents not only' Egypt as desolate, but also other heathen, idol nations. 14. Patros, Upper Egypt. Base kingdom, brought low or without their former prowess. 16. When they shall look after them; in their turning away to them. The idea is, that Egypt, which had so often been their sought reli- ance, and to which they had turned away, should not even exist iiH a roinindcr of tiicir iniquity. Egypt was successively subdued by the Babylo- nians, Persians, Greeks, Romans, Saracens, Mam- elukes and Ottomans, and now is the proof of this fulfilment. 17. Seven and twentieth year. This proph- ecy was delivered sixteen years after the destruc- tion of Jerusalem, and was for the comfort of those in captivity. See ver. 1. Jerusalem now had no king, and the date given is the twenty-seventh year of the captivity of King Jehoiachin, about April, 572 B. 0. 2 Kings xxv. 27. '18. Nebuchadnezzar. See Jer. xxii. 25. Serve a great service, do the work assigned him. " Bald " and " peeled " are terras to denote long and severe siege. No wages. The thirteen years' siege of Neb- uchadnezzar crippled his resources. 19. The idea contained in tliis verse is, that Nebuchadnezzar would replenish his exhausted treasury by all the riches of Egypt. 20. They wrought for me. Compare Ezek. XX. 9. Thus Jehovah uses even his enemies as instruments of punishment to other enemies or to his erring people. 21. The opening of the mouth; no longer cast down, but ready to speak boldly, as one ex- alted and at peace with Jehovah. CHAPTER XXX. CONTINUATION OP THE PEOPHEOY AS TO JUDGMENTS UPON EGYPT. Vekse 2. Howl ye, Woe worth the day I " Howl yc, Alas for the day 1" It is an old Eng- lish form of expression for calamity, as, " Woe betide," etc. 3. The day of the Lord, of his visitation. Times of the heathen, of their punishments. 4. Pain, fear. Her multitude. This word, as here, some- times seems to refer to riches rather thali to people. Vol. II.— 20 5. Libya and Lydia ; probably the same as Phut and Lud. Ch. xxvii. 10. The mingled people, mixed troops iu the employ of Egypt. Jer. xxv. 20. Chub. Who these were we know not. Men of the land that is in league, of the laud of the covenant. It is probable that this refers to such Jews as were associated with them. We know that after the destruction of Jerusalem 153 Chap. XXXI.] BIBLE NOTES. [Ver. 1. a colony which took Jeremiah with them removed to Egypt. Jer. xliii., etc. 7. Thus desolate among the desolate, the idol- serving nations shall in due time all fail. 9. Shall messengers go forth. The Ethio- pian kingdom and dynasty was contiguous to Egypt, and so interested in her doom. Careless, in carnal, idol-serving security. As ;n the day of Egypt, such as Egypt suf- fered in her visitation. 13. This is the key to their destruction. See ver. 19. It is, that idol-serving nations may perish, and Jehovah-aerving nations endure. It is Jehovah in alliance with his Church, and his Church in conflict with the world. We have different eras of the history, but it is all the same as to the eventual crisis. Parts of Scripture, like the movements of a grand army, may seem ob- scure, but the Bible has a glorious unity. It gives the outlines, and now and then details, of one grand campaign — that of truth against error, of righteousness against sin, of Jehovah-serving against idol-serving, of holiness against worldli- ness, of Messiah God against the power of dark- ness ; and the great climax of the whole is salva- tion by Christ. 14. Pathros, Upper Egypt. Zoau — No. These were chief towns of Lower and Upper Egypt. 15. Sin, Pelusium, on the east of the Nile, near the sea, and from its position as a bulwark called " the key of Egypt." 17. Aven — Pibeseth. These were both cities of Lower Egypt, and noted for idol-worship. Aven is the same as On or Ileliopolis 18! Tehaphnehea, Daphne, a royal city. Jer. ii. 16 ; xliii. 9, etc. The day shall be darkened, there shall be gloom. Yokes of Egypt, her authority over other kingdoms. . 19. They shall know that I am the Lord. This oft-repeated plirnso keeps permanently in view the gist of the whole narrative. It is, that Jehovah may be known as the one only God, and that idolatry may fall. 20. In the eleverith year, in the first month. See ch. xxix. 1. The date of this prophecy is only about three months before the taking of Jerusalem. It is probable that this vision was previous to the one of ch. xxx. 2, etc., which seems just prior to the march of the Baby- lonians against Egypt, We have before noticed that many of the prophecies are not recorded in their chronological order. Ch. xxix. 1. 21. And will break his arms, the strong, and that which was broken. Ver. 21 has already spoken of one arm as broken, and this includes the other arm also. At the time of this prophecy, Nebuchadnezzar had probably rejmlsed Pharaoh (Jer, xxxvii.), and the idea here is that of completed subjection. 23. See ch. xxix. 12-14. 24. ,Put my sword in his hand. Jehovah is thus working through his enemies. 26. Know that I am the Lord. Forget not the force of this oft-repeated phrase. Ver. 19. It is the true religion in competition with the false, and thus having its superiority acknowledged by means of Jehovah's judgments. CHAPTER XXXI. Jehovah's judgments against eqypt illustrated and conpikmed by what had already happened to assyria, Assyria, with its great capital Nineveh, had been chief among the empires of antiquity — the one which so often annoyed Israel and Judah, and which had carried the ten tribes into their final cap- tivity. It, in accordance with prophecy, had now been fully vanquished and absorbed by the empire of Chaldea or Babylon, and the prophet here refers to it as a confirmation of declared judg- ment against Egypt. This, as the early world-power of idolatry which had so long held the Church- nation in subjection, is often dwelt upon in Scripture, not only literally, but also as a symbol of all idol-serving, anti-Jehovah powers ; and the term Egypt is not unfrequently used, as is the name of Babylon in Revelation and elsewhere, as an equivalent or representative term for the enemies of the Church. Rev. xiv. 8 ; xviii. 10, etc. See Rev. xi. 8 for Egypt. Verse 1. In the eleventh year, in the third month, about June of the eleventh year 154 of King Zedekiah. Ch. xxix. 1, It was only about two months after the last prophecy (ch. xxx. 20), Chap. XXXII.] NOTES ON EZEKIEL. [Veb. 1-9. and on the very eve of the destruction of Jerusa- lem, and while Egypt was still a dominant power. 3. A cedar in Lebanon, like a cedar. This refers to the last Assyrian king. Shroud, thicket. Boughs, clouds (ch. xix. 11), like tall trees, whose chief branches are high aloft. 4. This refers to the blessings of commerce, and the fertilizing of the soil by irrigation or by vari- ous streams running forth. 5. When he shot forth, that attended her outbranching. 8. Hide, obscure or overtop. - Chesnut trees, plane trees — tall and stately, like the chesnut and plane trees. Not any tree in the garden of God was like unto him in its beauty ; Eden itself did not seem to surpass the prosperity of Assyria in the days of her groat glory. ' i 9; Envied, saw his superiority. 12. Strangers, the Babylonians. Gone down from his shadow ; no longer seek shade or protection from him, or are no longer made to stand and wondet at the greatness of Assyria's shade av or extent. Ver. 17. 14. Thick boughs. See ver. 3. How Assyria exultingly boasted ! Go down to the pit. See ch. xxvi. 20. 15. I caused a mourning, distress. Covered the deep for him ; Jehovah with- drew or restrained his fountains of supply. See ver. 4. Lebanon. Thus Judah or Israel, is represented as mourning also. 16. I made the nations; Jehovah was Lord of the nations. To hell, to the depths or to utter destruction. Comforted, put to rest. It is the quiet of remediless defeat. 17. Into hell, to utter destruction. Unto them, unto him. His arm, his a^ds ; or some take it as meaning those under his arm, as dependants ;■ or the people who were his strength. See Ver. 12 ; ch. xxx. 22. Dwelt under his shadow, protection. Com- pare ver. 12. Assyria was overthrown by Chaldea or Babylon about B. C. 600. 18. We have thus, under the figure of a flour- ishing tree amid a garden blooming like Eden, a picture of the once-proud grandeur of Assyria, now already fallen under the chastisement of Je- hovah ; and in this verse the parallel is directly applied to Egypt. Like the trees of Eden or the proud, self-trusting kingdoms, Egypt should fall as did Eden itself, because of sin — as had Assyria recently. It should come to a low place and be cast out as the uncircumcised — as not of Jehovah's adopted family. CHAPTER XXXII. THE PEOPHECY AND JUDGMENT OF EGYPT MADE VIVID BY A LAMENTATION OVER THE FALL OF PHARAOH AND HIS KINGDOM. Verse 1. In the twelfth year, in the twelfth month, about March, B. C. 587. Com- pare ch. xxix. 1 ; xxx. 20, etc. 2. Egypt, as the great ancient representative world-power, is thus still further held up. Whale in the seas, a crocodile in the rivers, or a hippopotamus. earnest forth with thy rivers, movedst vio- lently about iu thy rivers. Fouledst, makedst it foul, like a great mon- ster stirring up the depths. 3. With a company of many people; either by means of, or in the presence of, such a multitude. See ver. 9, 10. 5. Fill the valleys with thy height, with thy proportions or hugeness. The picture is that of a valley full of decaying bodies. 6. I will also water with thy blood the land wherein thou swimmest; or, "I will also water the land with that flowing from thee, even thy blood, unto the mountains." If ' ' wherein thou swimmest" is taken in the proper sense, it refers to Egypt as a land well watered, but the participle form here seems to have the meaning of "flowing," and to be properly connected with "blood." Full of thee, of thy blood. 7. Notice how similar are the New Testament descriptions of times of great judgment. Matt, xxiv., etc. 9. Vex, grieve. The idea is, that their broken fragments should be scattered here and there, even into countries of which they had never heard. Such is the scattering of the idol-power before Jehovah's Church-power when God gets readj' therefor. 155 Chap. XXXII.] BIBLE NOTES, [Ver. 10-31. 10. Horribly afraid. Even tlie lookers-on shall tremble when God thus vindicates himself in judgment. Brandish, shake hither and thither. 13. Trouble them, cause the waters to stir. Beasts, cattle. 14. Then will I make their waters deep; or, "I will make their waters to subside or sink away." To run like oil, smooth, because no oar would ply upon them. Ch. xxix. 8, etc. 15. It was all in order to show that Jehovah God, and not their dumb gods, was supreme. 16. Lamentation. This does not always ex- press sorrow, but a dirge celebrating a downfall. Daughters of the nations ; a poetical form for the nations generally. 17. In the fifteenth day of the month. This was about fourteen days later than the former lamentation. Ver. 1. 19. Pass, surpass. Why should you be ex- empt from the lot of other idol-serving nations? 20. Draw her, bring her to destruction. . 21. The strong among the mighty shall speak to him; "The princes of the mighty speak to him with his helpers from the midst of Sheol." Former princes with their helpers are thus depicted as welcoming them unto destruc- tion. Sheol is put for the grave or for the place of the departed. Uncircumcised, those not of the faith of Je- hovah. Circumcision was the sign of covenant relation. Gen. xvii. 11 ; Josh. v. 2 ; Jer. iv. 4. Uncircumcision was therefore a synonym of un- belief and of its results — corruption and destruc- tion. 22. Asshur, Assyria. See ch. xxxi. 23. Whose graves are set in the sides of the pit. The picture is that of a concave pit (ch. xxvi. 20) or burial-place ready for the dead, and yet none burying them. Perhaps also we have here Assyria placed conspicuously as promi- nent in her guilt. Which caused terror, as Assyria did. Ver. 25. 24. Elam, the Persian empire. Or I think it refers to Elam at ai> earlier date, as a province bordering on Assyria, and perhaps aiding her. Ver. 86. Elam was a part of Persia, and with the kingdom of the Medes afterward formed the Persian empire. 156 Uncircumcised. See ver. 21. 25. Though their terror, their fear, etc. 26. See ch. xxvii. 13. 27. They shall not lie; or, "shall they not lie?" Either this is the sense, or else it conveys the idea of unburied degradation, greater than that of other uncircumcised ones. Gone down to hell with their weapons of war ; a probable allusion to the ancient cus- tom of burying warriors with their armor on and their swords at their head. Their iniquities shall be upon their bones ; in their graves they shall not escape the wages of their iniquity. 28. See ch. xxxi. 18. This verse (ch. xxxi. 18) gives the key-note to the language of this aud the former dirge. See also ch. xxvi. 20. 29. Edom. See ch. xxv. 12; xxvi. 20; Jer. xlix. 7. 30. Princes of the north. Media, Assyria, Tyre, Babylon, etc., are so called. Zidonians; probably put for Phoenicia in general. Ch. xxviii. 21. They are ashamed of their might ; not- withstanding their former power to excite fear, they are now overcome. Uncircumcised. See ver. 28. 31. Comforted over all his multitude. It is the comfort explained in ch. xxxi. 16, and of the misery which loves company. We thus have the nations of unbelief repre- sented as coming to one common destruction, and at last companions in desolation and despair ; while Israel, the Ciiurch of God, with all her perils, still survives. Jehovah deals with both in sore judgment, but with the one to destroy, and with the other to purify. With the one he is car- rying out the provisions of the Law, since they accept not salvation by faith in Jehovah ; in the other there is a remnant of faith, and like a father he chastens but to save. Although Judah herself is now departing into captivity, she has survived to see all her ancient enemies destroyed ; and although in bondage for her sins, she should yet come forth purged from her idolatries, and Messiah Christ through her yet establish his ever- lasting kingdom. Through eight chapters we have had the fate of heathen enemies thus depicted, and in the next chapter the prophecy now returns to Israel in language to a great degree consolatory. Chap. XXXIII.] NOTES ON EZEKIEL. [Ver. 2-24. CHAPTER XXXIII. THE FEOPHET FURTHER INFORMED AS TO HIS DUTY. — PROPHECIES AND STATEMENTS IN REFERENCE TO Jehovah's church-nation. Verse 2. Coasts, borders. ■3. Sword, advancing army. 4. His blood shall be upon his own head. The wntcliinen shall not bo hold responsible. 5. The sound of the trumpet, the usual Jewish signal for assembly. Deliver his soul, have his life preserved. 7. Ezekiel's attention is thus called to his com- mission. See eh. iii. 11. Warn them from me, as my agent. 9. See ver. 5 and 6. 10. Thus ye speak, saying, etc.; that is, saying to Israel, " This is your kind of talk." Pine away, grow feeble. Thus they were ac- customed to excuse themselves, as do sinners now- a-days. It was by going to their Jehovah God with a sense of their sins, and repentance thereof, that they were to escape. The verse seems like a plausible excuse, and so it would be if there was no salvation ; but as it is, the excuse is worth nothing, for it is to meet this great emergency of humanity that the plan of redemption was de- vised, and it is equal to the exigency. 11. But that the wicked turn from his way and live. " This is my only pleasure." Turn ye, turn ye. This is the plaintive per- suasion of the covenant Jehovah to his Church- nation, beseeching them to cease their wandering after idols, and to turn away from wrong faith and corrupt practice to serve him. 12. The righteousness of the righteous shall not deliver him ; former good deeds will not deliver one now actually sinning. We can- not balance sin by morality, any more than hav- ing paid ten honest debts will excuse us for not paying the ten more that we owei Righteousness is sometimes used to denote justification by faith or the fact of covenant relation, but here has the more general sense of morality or correctness of life, which precise conformity to the Law included. He shall not fall thereby in the day that he turneth from his wickedness. Here re- pentance is plainly invited. 13. See, ver. 12. Death is here put as the great signal mark for punishment. 15. Restore the pledge, give again that he had robbed, walk in the statutes of life. These, as common forms of wrong-doing, are sin- gled out to show that the genuineness of the re- pentance was to be proved by actual performance of duty. The pledge. See ch. xviii. 7, etc, 16. Thus the distinction between self-righteous- ness and that which accrues to the sinner by means of pardon and correctness of life is made plain. 17. The way of the Lord is not equal. They were probably disposed to claim that if the wicked were pardoned in turning, the righteous ought to be overlooked in falling ; but this was as illogical as it was unscriptural. They thus com- plained of God's mercy in pardoning the penitent wicked, and of his justice in punishing themselves for their actual sins. They were disposed, be- cause of their Church relations, to claim a kind of special immunity from punishment, or to bal- ance a few evil deeds by their general correctness. But it is only in the path of duty that Christians have special privileges ; and those who think the way of Jehovah unequal are not smooth as to their own ways. 20. I will judge you every one after his ways. Faitli and works go together, and works serve as a test of faith. See the Bible commentary of Rom. iv., etc. 21. The twelfth year of our captivity ; of those who were with Ezekiel on the Chebar, being the captives of the previous attack' upon Jerusa- lem. 2 Kings xxiv. The period mentioned here is about seventeen months after the actual down- fall of the city. Some therefore read "the eleventh" instead of "the twelfth." Others take the word " escaped " in a sense it often has, ns ono of the remnant or a company of the remaining ones. It is not necessary to assume that this was the first intelligence of the kind Ezekiel had re- ceived. He may have been sent ofBcially or in fulfilment of the prophecy (ch. xxiv. 26) ; and this form of declaration made by him is mentioned as being the occasion of the special utterance here recorded. 22. Hand of the Lord; put for the "spirit of prophecy." Here is evident allusion to ch. xxiv. 26, which compare. 24. The land is given us for inheritance. The miserable remnant of Jews kept saying, " We 157 Chap. XXXIV.] BIBLE NOTES. [Ver. 2-21. be Abraham's seed " (John viii. 33), as if this would save them wlien they ceased to do the works of Abraham. Because he as one man inherited the land, they as many claimed it. But it was not on condition of numbers, but of faithfulness, that it was to be theirs. 25. Ye eat with the blood, etc. All this was in direct opposition to those provisions of the ceremonial law instituted on purpose to keep them distinct, and to point them to the blood of Christ as the medium of salvation. See Gen. ix. 4 ; Lev. iii. 17, and Introduction, and other references. Shed blood ; put for sin in general. See ch. xxii. 6, 9. Wrong faith and wrong practice go together. , 26. Stand upon your sword, are ready for war instead of peace, and rely upon human methods of defence instead of upon Jehovah. 27. Ab I live ; the usual form of Jehovah's oath. He swore by himself, because he could swear by no greater. Wastes, rocks, mountain caverns. In the oaves. This may refer to artificial hiding-places near the forts. 29. Laid their land most desolate because of all their abominations. The reason why they are forsaken is often given. 30. Aerainst thee, concerning theo. This verse represents them as either talking against the messenger of Jehovah, or about him in such a way as seemed to show an interest, and yet at heart having but little sincerity of purpose. They came as formal hearers — as hearers of the Word, and not doers. 31. As the people Cometh, like a great gathering. 33. This Cometh to pass, ver. 27, 28, etc. Lo, it will come, surely it has come; or it may refer to some desolation after the destruction of Jerusalem. By the actual events they would find out that the one foretelling them was a real prophet. CHAPTER XXXIV. THE FALSE SHEPHERDS OP JEHOVAh's CHUECH-NATION DENOUNCED. — ^A TRUE SHEPHERD PROMISED. Verse 2. Shepherds. These were the spir- itual guides and leaders of the people. Jehovah was represented by prophets, priests and kings, but in this era of the Church chiefly by prophets, although the term "shepherd" is more frequently applied to rulers. 3. Te kill them that are fed ; that which is fed ye kill. The picture throughout is that of a shepherd, who, instead of feeding the flock, uses them for his own greed. 4. With cruelty. See Lev. xxv. 43. 5. No shepherd, no faithful one. 8. See ch. xxxiii. 27. 10. Require my flock at their hand; re- quire them to transfer it to me, and hold them accountable fur thoir unfaitlifulness. 11. I will both search my sheep and seek them out. The leaders having been unfaithful, Christ as the Good Shepherd would not neglect them. See John x. 11 ; Heb. xiii. 20 ; Ps. xxiii. 1. 13. Here again, as so often before, in the midst of desolation shines forth a precious promise for the Church. 16. The fat and the strong; those rulers or leaders who had despoiled the flock and en- riched themselves. 158 17. I judge between cattle and cattle, between the rams and the he-goats. This includes all, both the people and their rulers. He will judge between them, whether it be injus- tice of the people generally toward each other, or of the rulers toward the people. Some of the flock, imitating their false shepherds, had arrogated to themselves authority, and so Jehovah would judge between " the small cattle of lambs and kids" (as the margin has it) and between the chief sheep and goats. The general idea of the passage and of ver. 20 is so clear that it is not necessary to identify each particular animal with a person of each class. 18. They not only consumed much for their own selfish ends, but managed to spoil the residue. Foul, make polluted or muddy. 20. Between the fat cattle and between the lean cattle ; those thus fed at the expense of the rest would find a Judge at hand. 21. Ye have thrust with side and shoul- der, and pushed all the diseased with your horns, till ye have scattered them abroad. Thus the rulers and the more arrogant of the people are represented as oppressing the rest, just as a large ox gores and troubles the feebler cattle. Chap. XXXV.-XXXVI.] NOTES ON EZEKIEL. [Veb. 2-15.— 1, 2. 23. And I will set up one Shepherd over them. This is one of the most precious proph- ecies and references to our Lord Jesus Christ. As of the seed of David, according to the prom- ise, he is here called by his name. David is the great typal word for the kingship of the Messiah; and just as an American might speak of a deliv- erer as a "Washington to come, so here there is no < confusion by the application of this generic name. To the eye of prophecy there is ' a oneness and unity which mere human words cannot convey. See notes on Ps. xvi. 10 and 2 Sam. vii. 16 ; also other references. In Isaiah, Jeremiah and the other prophets we thus find grand head-centres and hitching-points and sign^heads for the faith of Jehovah's people scattered along amid their punishments and their desolations. See Isa. xl. 5t ; Jer. xxiii. 4, 5. 25. Sleep in the -woods. No danger from wild beasts, for Jehovah would be watching. 26. My hill, Zion, the Church of God. 27. Served themselves of them, used them for their own accommodation. 29. A plant of renown, a plant or possession that shall give them renown. It may refer to tho Messiah as a " Plant for renown" or " a righteous Branch" (Jen xxiii. 5), but more likely to tho Holy Land as their possession, in which should yet be a temple, and in which, by the coming of Christ, they should be known among the na- tions. Notice how, all along, the Church and its in- terests are the precious burden alike of history and poetry and prophecy, from the Pentateuch to the Eevelatibn of St. John. 31. My flock. Jehovah claims his people as his own, and, although they wander^ he knows his sheep, and goes after them to reclaim them. He will not let his Church fail. Are men ; " are but men, and thus ■ needing help, and I am not only God, but Jehovah, your covenant God." CHAPTER XXXV. JUDGMENTS UPON THE ENEMIES OP JEHOVAH's CHUECH-NATION. Verse 2. Set thy face. See ch. xxv. 2. 3. Mount Seir. This represents Edom and the descendants of Esau. Because of their early enmity and their continuous hatred and malice against Israel, they are, like Egypt and Babylon, sometimes singled out as types of the enemies of the Church. Num. xx. 21 ; Ps. cxxxvii. 7. 5. In the time that their iniquity had an end, in the time of the catastrophe of their sin. Ps. cxxxvii. 7: 6. Blood ; put for destruction. Hast not hated blood; hast not hated to phed it. Fairbairn reads, "Surely thou dost hate blood; that is, to have thine oWn blood shed." Either idea gives sense, and does not affect the general import of the passage. 10. These t-fto nations. Israel and Judah, as divided, are here spoken of as two kingdoms, and are so viewed by the heathen ; but Jehovah still claimed all as Israel, his Church-nation. The Lord was there. Edom forgot that they were Jehovah's people. 11. Known among them. He would put honor and glory on his own name before Israel, by judgments upon Edom such as they had de- vised against his people. l3. The enemies of God's people are his ene- mies, and their friends his friends. Matt. xxv. 40. 15. Idumea, Edom. While Mount Zion should rejoice. Mount Seir, the stronghold of Edom, should be destroyed. CHAPTER XXXVI. • JUDGMENTS STILL DECLARED AGAINST THE ENEMIES OP JEHOVAH's CHURCH-NATION, WITH GRACIOUS PROMISES OP MERCIFUL SPIRITUAL BLESSINGS YET TO COMB. Verse 1. Mountains of Israel. These, as the points of observation and beauty, are put for the whole land. 2. Aha I expressive of derision. The ancient high places, the everlasting heights. This is a derisive reference by the Edom- 159 Chap. XXXYI.] BIBLE NOTES. [Veb. 3-88. ites to Gen. xlix. 26, as if they and the covenant thus symbolized had passed away from Israel. 3. Made you desolate and swallowed you up ; "smelt and scented for your blood." Thus had Jehovah's Church-nation been spol^en of. Ye are taken up, freely and sneeringly talked about. An infamy, notorious in the eyes of the nation. 5. Fire of my jealousy, heat of my right- eous indignation ; not the anger of man, but the vindicatory justice of a holy God. . Ex. xx. 5 ; Ps. Ixxix. 5. Idumea, Edom. See ch. xxxv. 1, and ver. 15. Appointed, designed it as a part of their pos- session. Gil. xxxv, 10. 6. Borne the shame, reproach. 7. Lifted up mine own hand, sworn. 8. For they are at hand to come. The idea is, " a restoration is sure and not far distant." They were kept in captivity in order that they might be purged from idolatry, and return ; and in about fifty-eight years from this time again had possession, and did not bring back their idol- atry with them. 11. Upon you, the mountains of Israel, Ver. 1. After your old estates, as in your former times. Ye shall know, etc. The object of it all was to confirm faith in Jehovah as God. 12. Bereave them of men; either by war, pestilence or famine. The land of Israel should not fail to sustain its inhabitants. 13. Thou land devourest up men. The land is here presented as if accused of devouring its people. Many had perished by famine and pestilence, as well as by war. 14. Thy nations, different tribes. Bereave; not the same as ver. 12, but "fall or be a stumbling-block." 15. Shame, reproach. 16. 17. The cause of their punishments is here, as often before, clearly expressed. Ver. 16-21. Of a removed woman, of ouo put aside as unclean. Lev. xv. 19 ; Ezek. xviii. 6. 18. Fury, Gen. vi. 6. " I kept pouring out." Blood. This is used as a type of the actual crimes which resulted from their idolatry or un- belief. Bad faith and bad works go together. 20. Profaned my holy name, made it com- mon, or denied their faith and their Master, as did Peter. They denied him by serving the idols of the nations. They Were so wicked that the 160 people derisively pointed at them as the so-called Jehovah people. 21. Had pity, holy regard. 22. Mine holy name's sake, Ps. cvi. 8 ; 1 Sam. xii. 22. Although he restored the Jews for their good, yet this was not the ultimate design. It was that through them salvation might bo freely offered. Messiah was the glory of it all. He has regard for his own name. We recognize the propriety of self-respect and the virtuous de- sire for a good name among men ; but with Jeho- vah what is done for his name's sake is to show his mercy and vindicate his justice and holiness ; and this qoncerns the welfare of his people. What he does for his own glory is that they may be par- takers of his glory. In the displayed unselfish- ness of his love for us he glorifies himself. 23. Sanctified in you; "made to appear aa the true God by my dealings with you." , Their eyes, your eyes. This would include " in sight of the heathen." 24. Gather you out of all countries, etc. This occurred in about sixty years. 25. Sprinkle clean water upon you. This is symbolic language, as baptism now signifies cleansing. 26. Stony heart, the hard heart of nature. 32. See ver. 22. The idea that it was not of any merit may also be included. Ashamed, overcome. God's very mercy to them should mortify them with godly sorrow. 35. Fenced, fortified. 37. God has his plans of mercy, and yet will be prayed to as to them. He sometimes performs his gracious designs independent of men, but oven here the fulness of blessing is modified by the way his people receive it. Even for promised bless- ings we are therefore to beseech him, inasmuch as the methods of grace are as much a part of the orderings of Providence as the blessings them- selves. 38. As th© holy flock, etc. As in the great assemblages of their national feasts in former times, so should the Jews flock to places now waste. Allusion may porhai)S bo had to tho great flocks of animals gathered for sacrifice. While we have in this chapter a notice of judg- ments to come on the enemies of the Church, and a reason assigned for the inflictions which Israel suflTered, we have also glorious promises of coming glory and triumph for the Church. We have noted before how all along comfort mingles with reproach, declared punishments to enemies with the remembrance of their own — Chap. XXXVII.] NOTES ON EZEKIEL. [Ver. 1-21. how cause and cure are alternately presented, and all in order that the Messiah may triumph in the bringing in of his kingdom of everlasting righteousness. It was just such a record as they would need to console them in their captivity, to convince them as to its cause, to take from them any feeling of hopelessness, to show them the contrast between the ultimate fate of themselves and of the idol- serving heathen, and to prepare them by repent- ance and faith for the glories of the new dispen- sation. It is just such a. record as we need to teach us the same lessons, and to enable us to see more fully than could they the proof which ful- filled prophecy furnishes of the veritableness of the whole Bible — of the veracity of Jehovah as declared in this record; and thus enable us by penitence and faith to lay fast hold on the same salvation,. Oh how these prophecies of Isaiah, Jeremiah, Ezekiel and all others glow with good gospel 1 And in comparing the relative excel- lency of the various parts of Holy Writ, I can but refresh myself in it as all one great sea of love, with the Cross as its lighthouse and Heaven as its clear firmament. Its very twilight is a beaming of the Sun of Righteousness. CHAPTER XXXVII. THE RE8T0KATI0N AND EEUNION OF JEHOVAh's DISJOINTED CHUECII-NATION SYMBOLIZED. Chs. xxxvii., xxxviii. and xxxix. are to be taken as one prophecy, with the revival and reunion of the Church-nation, and the success following, as its subject. Verse 1. Pull of bones. Israel was as one dead, and like dry bones giving no signs of life. So it is often with the Church, but the Spirit of God does not permit it to die. 2. Pass by them round about, take a full view of them. In the open valley, in the face of the valley unburied. 4. Prophesy upon these bones; speak to them as one speaking by the command of God, the word of God. 6. Lay sinews, "furnish you with the cords of life or strings by which the muscles act." 9. Prophesy unto the wind. Read, " Proph- esy to the Spirit." The word hero translated " wind " means God, as the source or breath of animal life. We now speak in a similar sense of "a flow of animal spirits," etc. The prophet is thus directed to speak the word of Jehovah to the life-inspiring agency of God. Because we are finite, language must thus convey to us an idea of the different operations of Deity, by speaking of separate personalities and attributes. Say to the wind, say to the Spirit. Come from the four winds, O breath I Come from the four winds, Spirit I The various ' meanings of soul, breath, wind and spirit, both in Hebrew and Greek, are often only to be deter- mined by the context. 11. We are out off for our parts; we are cut off to ourselves — as to ourselves we are cut off; there is no help in us. Vol. II.— 21 12. They are thus in vision spoken of as if ac- tually, dead, and yet Jehovah, the covenant God of his people, will not let his Church-nation fail, even though he has to bring it out of the grave to, save it. There is an object yet to be attained — even salvation by Christ, who himself bursts the bands of the grave to accomplish it; and yet Jehovah ill nowise will let this hope of Israel be cut off. I will open your graves, turn your captivity. They are thus spoken of as if dead, as they were in trespasses and sin. 14. And shall put my Spirit in you. How this gracious promise is ever sparkling out with its words of encouragement 1 This word of God was to sustain their faith during the captivity and that of the Church ever since. 16. For Joseph, the stick of Bphraim, etc. As Ephraim, the son of Joseph, was the leading one of the ten rebel tribes, it is here put to repre- sent them. For all the house of Israel his compan- ion^; Benjamin, which was included with the tril)es not rebelling, together with such of the Le- vites and such members of all the tribes aS had. clung to Judah. 21. I will take the children of Israel from among the heathen. Although the ten tribes had been cast off never to return, even as much as would Judah, yet the whole nation still had a rec- ognition as Jehovah's Church-nation, and these dis- persed Israelites would be gathered in with.Jttdah 161' Chap. XXXVIII.] BIBLE NOTES. [Vbk. 2. in the return from the captivity. When we re- member that before this took place, Assyria, which had taken captive the ten tribes, had been absorbed and overcome by Babylon, we see how this came to pass. These Israelites were found still a distinct people scattered through Assyria (now Babylonia), and thus met with the Jews carried captive into Babylon, and recognized them as brethren. Egypt, whither other colonies of Jews had gone after the captivity of Judah, was also subdued by Nebuchadnezzar, and these Ju- deans brought to mingle with their brethren in Babylon. 22. One King, even Jehovah Jesus. Ver. 24 and ch. xxxiv. 23 make it plainly evident who is meant. The promise is one of spiritual resto- ration. 23. Save them, redeem them wherever they may be dwelling, and return them to Ziou. 24. David, ch. xxxiv. 23. To the eye of prophecy they are both one. Ps. xvi. 10. 26. Everlasting covenant, 2 Sam. vii. 13 ; ch. xxxiv. 23. My sanctuary. The tabernacle or temple is ever spoken of in Scripture as the sign of Jeho- vah's visible presence with his people. CHAPTEE XXXVIII. THE ASSAULT OP THE WOELD-POWER UPON THE CHUECH-POWER. — ITS DESTRUCTION. The prophet having before spoken of Israel and its various individual enemies, we have now in the two chapters following a description of the great mustering and attack of the powers of evil against Jehovah and his Church and people, with a promise of their full overthrow, as represented in one great conflict. Just as heretofore wo have found Egypt, Babylon, Tyre, Edom, etc., used as synonyms for the enemies of the Church in general, so here a special word seems to be used to denote the great powers of evil, all combined, in conflict with God's righteous cause. We have in the Bible several delineations of some great conflict, representing the world or idol-power, or power of evil, in fierce combat with the Jehovah-power, or the principle of righteousness and salvation by faith. This* is sometimes represented as a conflict of single men or of some particular period, in order to give vividness to the impression, while examination shows that the great conflict of all time is thus depicted, and the life-struggle between the Church and the world thus declared, with the assurance of final victory for the Church. We have an example of such a delineation in Isa. xxxiv. 8, etc., in which Edom is the special type. Compare Ezek. xxxv. In connection with the destruction of Tyre as detailed in Isa. xxiii. and Ezek. xxvi., and of Babylon in Isa. xiii. and Jer. 1., with the reference thereto in Eev. xiv., XV., xvi., xvii., there is evident use of these names, not only in reference to their actual destruction, but also as symbolic of the great conflict which should be carried on between sin and holiness, between idolatry and Jehovah-service, between truth and error, between salvation by works and salvation by grace. A great time of judgment, similar to that here portrayed by Ezekiel, is referred to in Joel iii. 12-17, and with similar objects and results. The great battle between the enemies of Messiah's kingdom and his fuithflil ones is again portrayed in similar but varying terms in the lust chapter of Zechariah. Then in Kev. xx. wo have anotlior delineation of the eamo Bcono, with the same terrible struggle, but with victory assured, as ever before, to the kingdom of the Messiah. In this the typal word of Ezekiel's present prophecy is repeated. Ver. 8. The design of these and many other such-like allusions and descriptions is apparent. It is to present vividly before the eye of the Church and the world the great drama of which the whole Bible is the record — to show the conflict between the world and the Church as being waged with intensest severity, and often with apparent doubt as to the result, but with actual and certain results of vic- tory to Christ and his Church. Different forms of delineations are used, suited to particular eras of the Church, but all accord in their divine intent. One prophet deals more with present effects or with events less distant, while another, in the grasp of the great finality, passes over the inter- mediate particulars. He who studies one and all with faith and prayer will behold in them won- . 162 Chap. XXXVIII.] NOTES ON EZEKIEL. [Ver. 2-23. drous evidences of inspired directions, and see them all culminating in the downfall of the king- doms of sin and the introduction of the kingdom of righteousness, of which God was the Author, Jehovah the covenant Promiser, Messiah the promised Deliverer and Christ the Fulfilment. In the prophecy here contained we have a condensed and remarkable presentation of the great conflict. Verse 2. Set thy face. See ch. xxv. 2. Gog, a name for the enemies of the Church, like those noted above, and like Abaddon (Rev. ix. 11, etc.), except that here a name seems pur- posely used that cannot be confounded with any- thing merely material. As to places, see Rev. xvi. 16. Some tako Gog to mean Cambyses, king of Persia; others think Antiochus Epiph- anes is alluded to ; but it is sufficient to take it as a great, condensed, generic, individual, masculine name for the enemies of the Church. The land of Magog. The word Magog is evidently an amplification of the word Gog. "Ma" probably means place or land, so that "Magog" is equivalent to "the place of Gog." Jerome says that the Jews of his day regarded "Magog" as a generic name for Scythian tribes. Some take " Gog " to mean " covered," " con- cealed," as denoting the deceptive, nature of sin, just-as "devil" is a term for "deceiver." Clarke takes all as the real name of a king and people well known in the time of the prophet, but the view given above is far more probable. Meshech and Tubal. See-ch. xxvii. 13. 4. Put hooks. This denotes severe and full control. Bucklers and shields. Both were forms of shields. 5. Persia, Ethiopia, Lybia with them. Thus nations the most distant are represented as in league. They were a unit in opposition to Jehovah's kingdom. With shield and helmet, fully equipped. 6. Gomer, the Cimmerians of Tartary. Togarmah, Armenians. Thus various hordes, civilized and uncivilized, are included. North quarters, of the extreme north. 7. Be thou prepared, and prepare for thy- self. This is either addressed to Gog (ver. 16), calling upon him to marshal his hosts as for a final struggle, and to be their guard or leader, or else is addressed to the prophet and the people of Is- rael, calling them to prepare. The former view is the more probable. 8. Thou shalt be visited; rather, "shalt be appointed or placed in command." Compare Jer. XV. 3. Latter years ; expressive of time yet distant. Brought back from the sword ; in quiet security and rest after conflict; or it may refer in general to ii people delivered from captivity. Mountains of Israel ; put for the Holy Land in general. Dwell safely, without thought of molestation. 10. Think an evil thought, plan an evil design. 13. Sheba — Dedan — Tarshish. See ch. xxvii. Shall say, as those looking on with pleasure. Young lions, princes, etc. 14. Shalt thou not know it? Here, as often in Hebrew, a strong form of aflirmation. 16. I shall be sanctified in thee, O Gog. Jehovah is sanctified, or his holiness made to ap- pear, when he uses tlie heathen as instruments for punishing his people ; and then, by destroying these enemies and thus purifying and establishing his own, he shows himself as their Jehovah God. 17. Many years ; either for a long period, or meaning long since. Num. xxiv. 24; Isa. xiv. 28-32. 19. My jealousy. See Ex. xx. 5, etc. God's anger and jealousy are not man's impulsive rage, but the stern virtue of vindicatory justice, which sees to it that the unrepenting culprit is punished. 21. Against him, against Gog. Whilst using them as instruments to punish Israel, his unfaith- ful Church-nation, yet he limits this power, and thus brings down upon them the annihilation duo to heathen idolaters. Every man's sword shall be against his brother. This translation gives a wrong. idea. It means, "every sword shall meet its fellow," or an opposing sword in the hands of God's people. 22. Plead against him with pestilence and with blood ; enter into judgment with him. Here, as usual, great national visitations are put for destruction in general. 23. Sanctify. See ver. 16. I am the Lord. Ch. xxxvi. 11, etc. 163 Chap. XXXIX.] BIBLE NOTES. [Ver. 1-29. CHAPTER XXXIX. I THE ASSAULT OF THE WORLD AND ID0L-P0WEE3 UPON JEHOVAH AND THE CHUECH-POWEE. — THEIE DESTKUCTION; TOGETHER WITH BLESSINGS PROMISED TO THE CHURCH-NATION. Verse 1. See ch. xxxviii. 2, 3. 2. Turn, control thee. Leave but the sixth part of thee. It is now generally conceded that this ia a mistaken rendering of the Hebrew. Fairbairn, Havernick, etc., read simply, "guide theo" or "lead thee astray." Compare ch. xxxviii. 4. The precise rendering is doubtful (see margin), but the gen- eral sense plain. The idea is that Gog and all his hosts shall be wholly subservient to Jehovah. North parts. See ch. xxxviii. 6. From this direction came the severest invasions of Israel. 6. Magog. See ch. xxxviii. 1. Carelessly, in carnal self-security. Shall know that I am the Lord. Remem- ber the force of this oft-repeated phrase. It is Jehovah vindicated as God above the idols of the heathen. . ' 7. Holy One. See Ps. xvi. 10. 8. It is come. This is a prophetic mode of expressing certainty — as sure as if already come. 9. And they shall burn them with fire seven years. This denotes complete destruc- tion. " Seven" is here put as the number of com- pleteness. 10. For they shall burn the weapons with fire, make fire of them. The armor and booty would furnish fuel and food. 11. The valley of the passengers, of the passers through. It shall stop the noses of the passengers. In the opinion of many the term "passers through" is used in reference to a class whose duty it was in war to pass along and look after the burial of the slain ; and here, after many months, they are represented as passing through and finding multi- tudes of bodies and bones filling the air with stench. Others read simply, "it shall stop the passers through," as denoting that they will need to tarry here for purposes of burial. The sea meant must be either the Dead Sea or the Sea of Tiberias (Chinnereth), near which is the great valley of passage from Syria and the north to Egypt. Hamon-gog, the valley of Gog's multitude. 12. Seven months ; another period for com- plete work. Ver. 9. 13. It shall be to them a renown, a memo- 164 rial day, or an occasion of glorifying, when God shall thus be glorified in the success and victory of his kingdom. Compare ch. xxxiv. 29. 14. Sever out men of continual employ- ment ; choose out men for permanent duty. To bury with the passengers, who may bury the passers through. The idea is, not only that of assisting the passers through (ver. 11), but also so immense is the work that many of these shall perish, and there will be need of a permanently organized band to go up and down through the land to bury the ofiicers as well as the fallen of Gog. Some understand two classes — one marking out, and the other burying. The whole is a picture of terrible destruction, given with that vividness and precision of description 80 characteristic of Ezekiel. 16. Hamonah. They are thus represented as making a memorial city near the dead ; or such is the number required for burial that it makes of itself a city, which they thus call " Hamonah," or multitude. Cleanse the land. Thorough preparation is here symbolized. 18. Patlings of Bashan ; the very best, such as fertile Bashan would furnish. The beasts and birds are represented as feasting upon the slain. 20. Chariots; sometimes, as here, put for " riders." 22. See ver. 6. 23. House of Israel went into captivity for their iniquity. This was the great lesson. It was for tlieir purification in order to their preservation, while Jehovah's dealing with idol- serving nations was for destruction. 25. Bring again, end. Jealous, zealous. Ex. xx. 5; Ezek. xxxviii. 19, etc. 26. After that they have borne their shame. It sometimes has the sense of those who have got done bearing or have forgotten their shame. Either here will make the sense. 29. Neither will I hide my face any more ftom them; for I have poured out my Spirit upon the house of Israel. Thus, in a precise and definite form, glorious promises are here afforded as to the destruction of the enemies of Messiah's kingdom, and as to the final triumph CiiAp. XL.] NOTES ON EZEKIEL. [Veil 1. of tlie Jehovah Church-power over the idol world- powers. As the end of all Scripture is the expla- nation, illustration and assurance of this fact, and a development of the method of its accomplish- ment, it is not wonderful that it is so often re- ferred to, and now and then illustrated by such a "prophetic parable" as this. It was a period when the Church-nation of Jehovah needed espe- cially such consolations and assurances. Israel had been scattered through the Assyrian empire, 80 as to lose its national adhesion ; Judah now had its captives in Babylon and on the Chebar ; and now that Jerusalem and its temple are just over- thrown, it seemed as if the hope of Israel was lost. But the word of God is ready for the emergency, and hence such precious assurances as these are given, and the Church through all time urged in repentance and faith to trust to that covenant- keeping Jelio\s!» xr^^j rnVL mi desert his people or suffer his method of grace in any way to fail. The downfall of Gog thus expresses the severity of the conflict and the certainty of tlio result. The Jew in his captivity, as he could refer to the records of the Pentateuch, the Historical Books, the Psalms and the Prophets, could find great loops for the hangings of faith, while the occasion for repentance was abundantly manifest; and as these were the only saving graces, his re- ligion had foundations as firm and as palpable as those of latter times. .From such illustrations and assurances as these the prophet naturally passes to a description of the temple, since it was the special, tangible pledge of Jehovah's fellowship with his people and of his dwelling-place in their midst. CHAPTER XL. THE VISION OF THE TEMPLE AS A PROMISE AND ENCOURAGEMENT TO JEHOV^h's CIIUECII- ■ NATION. From this point to the close of Ezekiel we have a delineation, under the vivid vision and portraiture of a temple, of the future prospects of the Church of Jehovah. In considering it, as in all Scrip- ture, we must as far as possible cast ourselves back into the period and circumstances of its utter- ance. Ezekiel arid liis captive companions had now been twenty-five years in exile, and with the destruction of Jerusalem and its temple, fourteen years before this, to the eye of human faith It would seem as if the hope of Israel had already wellnigh expired in utter extinguishment. The design of the prophet, and of God through him, is now to make vivid and lasting impression as to the future of the Church and kingdom of Messiah. How can this be so significantly done as by a portraiture of the temple? Its glory expressed the glory of his people Israel. In Solomon's time its external grandeur had realized the highest conceptions of the faith of Israel, and ever after, in its varying history, it was by all the true Israel looked to as their " glory." To describe it was like spreading out a national and Church banner; and the very word was in itself the great national ensign, the banner-word, the expressed enthusiasm of all that was glorious in their past and hopeful in their future. When, therefore, God, by Ezekiel, would revive the drooping energies of his cap- tive Church, and raise a rallying-ensign for depressed faith, the most natural symbol was that of the temple — of a temple similar in its outlines to the glories already expressed by the actual one, and yet differing from it enough to excite yet higher anticipations and more ecstatic hopes. The picture must needs be enough like an original known to them to enable them to comprehend its significance, yet sufficiently different to excite even grander and livelier hopes. Just such is the picture before us. With the old temple itself as the basis of description, it not only revives all that was glorioits in the past, but also conveys impression to them of enlargement and prosperity ;' so that it is a "grand, complicated symbol of the good God has in reserve for his Church" through all time. It so far embraces a portraiture of the dispensations of the gospel that St. John catches up the symbol and expands it (Eev. xxi.) into a picture of the New Jerusalem, the glorified Church. Thus the temple, which, as the tabernacle in the wilderness, as the hope of David and the glory of Solomon, and as the central idea of Jehovah's Church-nation during all their dwelling in the Holy Land, had ever been present to them, now that it is destroyed is reproduced in vision to the captive 165 Chap. XL.] BIBLE NOTES. [Veb. 1-27. Jews, so that it lives again in grander proportions in that faitli which is the substance of things hoped and the evidence of things not seen ; and even is at last made an animus to our faith as it glows in apocalyptic vision with the glories of a heavenly reproduction. See in full remarks on the tabernacle in Ex. xxv. ; xl. ; 1 Kings vi. 38 ; 2 Chron. iii. 4 ; Zech. iv. 6, showing how often and specially the temple is made a central idea in Church history, and how thus it was the most appropriate type of the future glories of the Church and kingdom of the Jesus Messiah and our Christ. It is not to be expected that we should traco the import of each pillar and post and offering ; but even this would be in part appreciated by those who, although removed from the former temple, were familiar with its orderiugs, and who were still Jewish in their customs and forms. The very particularity and specificness of description served to fasten .attention ; while in its various parts they no doubt saw a signficance not so patent and perceptible to us of a diiferent nation and age. Yet the whole evidently sets forth to us Jehovah's definite care for all that appertained to his king- dom, and through the forma and symbols of the Jewish economy points us to the perfected priest- hood of Christ. Vebse 1. In the five and twentieth year, about 574 B. C. Brought me thither. He thus in vision returns to Jerusalem. 2. A very high mountain ; symbol of Mount Zion and Mount Moriah, where Solomon's temple was. See also Isa. ii. 2 ; Rev. xxi. 10. 3. Like the appearance of brass, radiant. Ch. i. 7. We find a similar description applied to Christ. Rev. i. 13-16; see also Dan. x. 6. Line of flax, linen line. He was thus as one prepared to take dimensions. An idea is thus to be given us of the future extent of Christ's spir- itual kingdom, the territory of the Church. 4. Declare all. The Jew, under the simili- tude of a restored temple, is thus shown his future hope, and we, through it, pointed to the Church triumphant. 5. Six cubits. This cubit was about twenty- one inches, and a handbreadth or span about three inches, so that it would make a measuring- pole of about twelve feet. By the cubit and an handbreadth ; that is, a handbreadth was counted in with each cubit, making each about two feet. One reed, twelve feet. This was about the length of the measuring-reed. See ver. 3. The descriptions agree in many points with that of the former temple. 1 Kings vi. 29-36; 2 Chron. iv., etc. We cannot trace the exact and technical design of each variation, but the reasons therefor already assigned are sufiScient. Enlargement and extension are clearly set forth. See ver. 27; ch. xli. 12; xlii. 20; xliii. 12. 6. And the other threshold. Read, " even the one threshold, one reed broad." One and the same threshold is referred to ; and by the repeti- tion attention is thus called to the breadth of the 166 entrance. It is the chief gate from the cast, as in Solomon's temple. 7. Little chamber. These are apartments in the outer court of the temple, or guard chambers. 1 Chron. ix. 26 ; 2 Kings xxii. 4. By the porch, entrance to the temple, with its portico above. 9. The porch of the gate was inward. Read, " and he measured the porch of the gate within." 10. On this side and on that side, on both sides of the porch side. 12. Space, Heb. limit or bound ; enclosure. 13. Door against door, from door to door. 15. Pace, front. 16. Narrow, fixed or stationary. Arches, porches. Inward, within. Ver. 9. Palm trees, carvings, or imitations thereof. How all this would recall their former temple I 19. Forefront of the inner court without, the outer part of the fore front of the inner court. 21; Arches, porches; as in ver. 22, 26, and wherever the word occurs. 23. And toward the east ; as it was for the eastward. 27. And there was a gate in the inner court toward the south. This verse concludes the description of the outer court, as ver. 17 docs that of the boundary wall. No boundary wall is spoken of definitely in the case of Solomon's tem- ple, and we have evidence that secular and pro- fane vocations crowded too closely upon the sa- cred enclosure. Now, as if to give the idea of greater sacredness, the whole of this mount is made collateral to the temple proper. The elaborateness with which the entrances are described is such as point to it as the seat of the Chap. XLI.] NOTES ON EZEKIBL. [Ver. 1-19. Lord Jehovah, the King of hosts, and such as to preclude the entrance of anything common or un- clean. The outer court is represented as lying four square and of great extent, with its rows of apart- ments, its clean, pure pavement, and its gates of egress and ingress to the inner court. The remainder of this chapter (ver. 27-49) de- scribes the inner court in front of the temple, having, like the outer court, apartments on its sides, and the approach thereto being by eight steps. The altar of burnt-offering is in this court, and at the north entrance eight tables with instru- ments for sacrifice. From this inner court a porch leads to the temple. Ver. 49. 30. Five and twenty cubits Ion?. There is not unlikely a numerical error here, as it should correspond with ver. 21, 25, 29, etc. See note on 2 Sam. X; 18, etc. 35. We see here the uniform character of the structure. 39. As to the preparation of the burnt-offerings and other sacrifices, see Lev. iv., v., etc. 43. And within were hooks, an hand broad; or read, with Hengstenberg and Fair- bairn, " the boundaries were one handbreadth," This alludes to the rim or border of the tables. See Alexander on Ps. Ixviii. 13. 44. Prospect, facing. 46. Zadok. He succeeded Abiathar as high priest, whom Solomon had thrust out. 1 Kings ii. 35. 47. So he measured the court. This was the court of the priests. 48. This and the next verse should connect more directly with the next chapter. 49. Eleven cubits. As the description of the temple proper in most other respects corresponds with that of First Kings, some assume this "eleven" to be a numerical error for ten, the breadth of the porch of Solomon's temple. See 1 Kings vi. 3, and ver. 30, above. CHAPTER XLI. THE SUBJECT OF CH. XL. CONTINUED. The courts of the temple having been described, we now come to the inner enclosure or temple proper. . This consists of two divisions — the holy place and the most holy place. The dimensions of these are the same as those of Solomon's temple. 1 Kings vi. 20. We have also described in this chapter (ver. 5-11) the side apartments about the walls of the temple, and a building in the rear with "a. separate place." Verse 1. See ver. 12 and onward. Six cubits. A cUbit was from eighteen to twenty-one inches. 2. The length thereof, of the holy place. 4. Before the temple. This is used here in reference to the most holy place — the temple of the temple — the inner shrine setting forth the in- visible presence of Jehovah. The prophet does not enter, but the angel is here represented as entering alone to measure it. How in the whole structure God is declared unto men in the perfec- tion of his holiness and purity I 6. Side chambers were three, one over another ; as we would say, " three-storied." Thirty in order, thirty apartments on each floor. And they entered* See 1 Kings vi. 5, 6. 7. See 2 Kings vi. 5. 9. Left, the unoccupied space within the apart- ments. 12. The building that was before the sep- arate place. Of this building or its design we have no further account than that contained here. Fairbairn conjectures that it corresponds with the part used for common purposes, and known as- "the suburbs of the temple" (2 Kings xxiii. 1), and that the idea is intended to be conveyed that the whole surroundings were to be sacred. See note on ch. xl. 27. Whether by the name " sep- arate place" the holy of holies is referred to, or a. place between the building and the temple, I know not. 14. Face, front. 16. Narrow, stationary. 18. And it was made with cherubims and palm trees. These were made for ornamenting it, and here, as often before, we have the emblem- atic figure of the cherubim. See Gen. iii, 24 audi onward. This refers to the temple. 19. See note on ch. i. 10, 22, etc. 167 Chap. XLII— XLIII.] BIBLE NOTES. [Veb. 2-20.— 2. Through all the house. This was the pre- vailing symbol which gave style and character to this sacred architecture. 21. Sanctuary. Omit the semicolon after it, and read, " the face of the sanctuary was of this well-known appearance." 22. The table. This is the only article of sacred furniture named, which is the altar of in- cense, and is called the " table before the Lord." It was here that the priests daily offered incense for the people. Ex, xxx. 1-8. 24. See 1 Kings vi. 34, etc. 26. Narrow. See ver. 16. Thick planks, sills. CHAPTEK XLII. THE SYMBOL OP THE TEMPLE CONTINUED. Verse 2. See oh. xli. 10-13. 4. Inward, a way of one cubit ; extending one cubit into the interior of the apartments. 5. For the galleries were higher than these, etc. ; or read, " for the galleries narrowed in from them, above the lower and the middle of the building." Each tier was narrower than the one under it. 6. Straitened, narrowed. 10. In the thickness; therefore, "of the thickness." Separate place. See ch. xli. 12. 11. Goings out, openings. 12. According to, just like. 13. They be holy chambers, etc. This verse reveals the design of the description of the vari- ous chambers or apartments, as these were for the priests. As to the offerings, etc., compare Lev. i.-vii. Ezekiel was himself a priest, and this whole description of the temple seems to pay spe- cial regard to the conduct of worship, and to point us forward to a purified service rendered by a peo- ple in some measure cleansed frqra their abomina- tions. The idea is that of a worship provided with its ministers and purified in all its depart- ments. 14. To those things; to what is of the people or to the outer court. Ch. xliv. 19. 20. It had a wall round about five hun- dred reeda long, and five hundred broad. This would make a square of over a mile, and present a temple whose area exceeded that of the ancient city of Jerusalem. While the dimensions of the tabernacle (as given in Ex. xxv., xxxvi., etc.), and of the tem- ple (1 Kings vi. ; 2 Chron. iii., iv.) were meant to be actually produced, we regard this as a sym- bolical representation of a purified worship, and a spiritual enlargement which should be vouch- safed to the kingdom of the Messiah and to Iiis Church under the gospel dispensation. No moro vivid picture could be presented to the mind of the ancient Jew in his captive state. The very name of the temple thrilled him with all that was glorious in the past and hopeful in the future ; and while he sighed over its destruction, and rec- ognized the mortifying causes of the national reproach, this would not fail to awaken his zeal and attract his attention. Much that is obscure to us, so far as the framework, arrangement and adornments of the building are concerned, was probably appreciated and understood by him ; but while Calmet, Clarke and others take it as a description of a yeritable structure, we cannot but view it as similar to other visions and delineations of Ezekiel, and as intended, by the singling out of particular parts and preparations and of spe- cial points as to worship, to present an enlarged and enlarging Zion, ultimately to expand into a Church of the living God, and to embrace within its scope all, of whatever name or nation, who would embrace the faith of Abraham. CHAPTER XLIII. JEHOVAli's EETURN TO HIS RECONSTRUCTED TEMPLE. Verse 2. Glory of the God of Israel. This was his visible presence as manifested in the cloud, the cherubim and the Shekinah, etc. See Ezek. 168 viii. 4, and compare Ex. xxix. 43; xxxiii. 22; Deut. V. 24, etc. Former chapters have shown us the temple on a grander scale than ever before, so Chap. XLIV.] NOTES ON EZEKIEL. [Vbr. 2-8. far as its proportions and adornments are con- cerned. His voice, the sound of his glory. 3. To destroy the city, to declare its de- struction. Ch. ix. 4. This corresponds with the descriptions given in Exodus and Kings, when the glory of the Lord filled the tabernacle and the temple. 6. The man. See ch. xl. 3. 7. This whole vision was intended to teach the permanent dwelling of Jehovah with his people, and the extension of his Church. The place, this is the place, etc. Carcasses of their kings. The word " car- casses " is applied to idols (Lev. xxvi. 80 ; Jer. xvi. 18), and they are here called "kings," as those to whom they had looked up. Others regard it as re- ferring to the burial of their kings in the sacred . place, and idolatrous worship over the remains ; but the former sense is more probable. The term " carcass " is applied to idols as equivalent to the idols themselves, since they were but skeletons or forms without life. High-places. See 1 Kings xiv. 23, etc. Whore- dom, as before noticed, is a term not only for the actual sin, but referring to spiritual unfaithful- ness. 8. And the wall; so that there was but a wall. 9. Carcasses of their kings, their idols, Ver. 7. 10. Show the house. The design was, by depicting ancient glory revived and enlarged, to encourage them to hope for better things. Pattern, its glorious enlarged extent. 12. Law, ordering in respect to it. This and ver. 7-11 seem to tell us definitely the design of this symbolical representation. A pure worship, a holy sanctuary, with not even impure surround- ings, and an enlarged spiritual kingdom, are the prevalent ideas. 13. Jehovah having been described as entering his temple, we now have a notice of the method by which the people worshipped. Handbreath. This explains ch. xl. 6. The cubit as used here was meant to include the hand- breadth. The Babylonian cubit was shorter. Higher place, rim. 14. Settle, ledge or surface around the altar, a little lower than the platform. 15. So the altar; not the usual word for altar, but "Harel," meaning "the mountain of God." In ver. 15, 16 the word translated " altar " is "Ariel," the lion of God. Isa. xxix. 1. These were terms for some special part of the altar. 16. In the four squares, on the four sides. 19. Zadok. Ch. xl. 46. As to the modes and objects of offerings, see references. See in full Ex. xxix. 37, etc., as to this seven days' purification for the altar. . 20. Cleanse, make expiation. 26. Consecrate themselves. See Ex. xxix. 24. Peace-ofiEerings. See Lev. i.-vii. as to offerings. CHAPTEK XLIV. FURTHEK PARTICULARS AS TO THE SERVICES OF THE TEMPLE, AND THOSE CONSECRATED THEREWITH. Verse 2. This was to give them an idea of sanctity. 3. Prince. This probably refers to the kingly office of the Messiah, and is typical of the future office-work of Ciirist. The threefold relation of prophet, i)riest and king is constantly kept before us in the Scripture history. Jehovah was King of his people ; and when Saul was allowed as king, it was only a temporary arrangement and as a represen- tative of a higher power. Kingship had now for ever passed from the Jewish nation, and yet, in order to represent the kingly relations of Jehovah to it, "a prince " is thus spoken of See Introduc- VoL. I.— 22 tion to First Samuel. See the term prince applied to king. Ch. xii. 10, etc. 4. Glory. See ch. xliii. 2. 5. Mark Well the entering. Its preparation and the mode of entrance was intended to convey ideas of sacrcdncss and Iiolincss. 7. Strangers, Heb. children of a stranger; heathen idolaters. They have broken, joined in breaking it. They had thus even led the heathen into addi- tional sin. 8. Ye have not kept the charge of mine holy things. They had disregarded the direc- 169 Chap. XLV.] BIBLE NOTES. [Ver, 1-20. tions of the Levitical law, and sliown listlessness in service. 10. Bear their iniquity ; they shall be held to service (ver. 11), but be abased, and thus pun- ished or made to bear their iniquity. Ver. 11-14 explain it. 14. See ver. 11. 15. Zadok. See ch. xl. 46. 17. Linen. This, as a vegetable and not an animal substance, was more indicative of purity. 18. Bonnets, head-coverings or turbans. With anything that oauseth sweat, in sweat. Anything causing great sweat was a token of uncleanneas. 19. Sanctify; pronounced them as cleansed while having on these garments of the inner sanc- tuary. 20. Neither shall they shave their heads, etc. Either would denote ceremonial uncleanness or unfitness for service. 23. All along the directions have reference to the laws of ceremonial uncleanness. Lev. v.-xxii. 24. Sabbaths. See note on ch. xx. 12. The Sabbath is ever held forth as a distinctive mark of the true faith. 25. To defile themselves; in the sense of attending on burial rites. See Lev. xxi. 1. An exception is made for nearness of kin, or where there were no other relations. 26. This again refers to the usual cleansing of the Law. Num. vi. 10. Seven days were to be reckoned or counted as the period of separation. Num. xix, 11. 27. See references. 28. I am their inheritance. This was the old law as to the Levites. 29. As to these offerings and the share of the priests, see references. Dedicated, devoted, or things set apart. Lev. xxvii. 27, 28, compared with Num. xviii. 14, shows what this was. 30. Oblation, offering. The blessing to rest. Jehovah's blessing was upon the condition of their fulfilling the terras of his law, of which all this was a part, 31. The priests shall not eat of anything that is dead of itself, or torn, whether it be fowl or beast. These are all but repetitions and reminders of the conditions of the ceremonial law and denote purity and holiness. CHAPTER XLV, DIEECTI0N3 AS TO LANDED ALLOTMENTS, AND OTHER REGULATIONS. Verse 1, Divide by lot. This was the di- rected method. Num. xxyi. 55. It was all recog- nized as Jehovah's land, and hence tithes and other offerings were given. The dimensions here are such as to 'betoken spiritual enlargement. From ver. 1-7 reference is had to that which was set apart for the temple and the city, and the priesthood and the prince, while ch. xlvii. refers to the remainder. Beeds, rods. See ch. xl. 6, 6. Five thousand broad and five and twenty thousand long. This would make in all a district of about sixty miles square thus set apart. 7. Of the oblation, reserved land. Ver. 1. Before the oblation of the holy portion ; spoken of in ver. 1, 8. In the land, etc. ; or for land — it shall be to him for a possession. Much of their trouble had come from false and oppressive kings. 10. A just ephah and a just bath. The "ephah" was dry measure, and the "bath" 170 liquid measure, and each one-tenth of the homer or cor, which was six hundred pints. See ver. 14. This is spoken of as practical piety, since hon- esty is a cardinal virtue, and is specified in view of the besetting sins of the Jews. 12. Shekel, about fifty cents. The prophet thus settles the standardsof weights, measures and money-valuation. The "maneh" was formerly reckoned as equal to one hundred shekels of gold (1 Kings X. 17, etc.), but it was probably because the valuation varied that it is thus defined. . 13, Ephah of a homer, an ephah reckoned as above, Ver. 11. 14. Ordinance of oil, law as to its offering. Cor. This is the same as the homer. Ver. 11. This regulation of weights and measures was fun- damental to general justice, as well as in deter- mining the amount of oflferings. 15. One lamb out of the flock, out of two hundred ; one out of every two hundred. 16. Prince. See ch. xliii. 14. 20. Erreth, and for him that is simple. Chap. XLVI.-XLVII.] NOTES ON EZEKIEL. [Vee. 1-24.— 3-8. Sin means a missing of the mark, and is often spoken of both as an error and a folly. It is simple or foolish to be an, unpardoned sinner. ■Reconcile, make atonement for. 21. Passover. Here the great national feast is directed in usual form. See notes of reference. It seems as if we were again to Exodus, and so this vision of the prophet would recall to the Jew^ all that was special in their history and in their hopes. 23. Seven days, during the seven days. 24. Meat-offering, meal-offering. Hin, one-sixth of a bath or homer, and so about ten pints. 25. Aocording to, as is required for. We find here a renewal of the forms of the ceremonial law, but with a variation as to method and amount sufficient to teach them that the Jewish ritual was not an everlasting or final arrangement, but a sym- bol or type of a greater fulness, to be realized in the Messiah Christ; and these variations and enlarge- ments pointed to a grander and fuller development. CHAPTEE XLVI. FURTHER REGULATIONS AS TO THE PRINCE AND THE PEOPLE. Verse 1. Sabbath. We see how often and with what force a notice of this memorial feast- day recurs. See Ch. xx. 12, etc. Day of the new moon. The time of the new moon regulated the time of beginning the feast- days. Num. xxviii. 11. 2. Prince. See ch. xliv. 3. It points to the 'kingly relations of Jehovah's kingdom, and for- ward by type to the Prince of peace. 7. His hand shall attain unto, be able. There was provision for the poor. The parents of Christ offered the poor man's offering. Luke ii. 24. 11. Solemnities, solemn assemblies. Bphah. See ch. xlv. 10-14. 12. Voluntary burnt-offering, freewill-offer- ing. See Lev. xxii. 21, etc. 14. Temper, moisten or knead. Perpetual, continually, each day. It does not mean everlasting. 16. It shall be their possession by in- heritance. The design of this provision was to prevent oppression. Ch. xlv. 8. 20. The sin and trespass-offerings were only partaken of by the priests (Lev. vi. 25 ; vii. 7), but the peace-offerings were shared with the peo- ple. The preparation of the latter is referred to in ver. 24, etc. To sanctify.. See ch. xllv. 19. 21. In every corner of the court there was a court ; that is, in each corner a yard or enclosure thus marked off. 22. Joined, roofed or covered together. 24. The whole gives us an idea of the provision made for the performance of every part of the sacred offices, and also shows how the different degrees of sacredness were rpcognized in the prep- aration. This new temple of Ezekiel's vision has no unclean place without the camp, and every- thing in preparation is so conducted that it has need of none. The whole description is that of all-pervading holiness amid glorious enlargement. CHAPTER XLVIL FURTHER PARTICULARS AS TO THE TEMPLE VISION, AND THE DISTRIBUTION OP THE HOLY LAND. The first twelve verses, under the symbol of a fountain of holy water, give a beautiful picture of the enlargement, extension and progress of Messiah's kingdom. Compare Rev. xxii., which uses the same imagery. Verse 3. It was a river that I oould not pass over. This expresses the expansion and uprising of Jehovah's Church. Like a river so full that it could not be forded, the gospel should extend beyond human limits. 8. These waters issue outward into the 171 CnAP. XLVIII.] BIBLE NOTES. [Vee. 1-21. east country, etc. The river of the water of life is thus represented as flowing into the Dead Sea and revivifying its waters, just as the power of the Church flows out upon the world and puri- fles it. 9. Shall live, receive new vigor. Shall be healed. The picture is that of gen- eral restoration. 10. Prom Bn-gedi even unto Bn-eglaim. These mark the boundaries of the Dead Sea, which, as a stagnant, corrupt pool — emblem of tlie world — is here used to illustrate the restoring power of the inflowing grace of God. 11. Notwithstanding the universality of salva- tion, some will escape, and like Lot's wife be only monuments of grace rejected. 12. For meat, for food. Their waters they issued out of the sanctuary. It is perennial in verdure and in fruit for holiness, and has in it no element of decay. The leaf thereof for medicine, healing. It restores and feeds the sin-sick soul. Eev. xxii. 2. 13. From this verse to the close of Ezekiel the subject is the divisions and assignments of the promised land. This had to do with the Church no less than the political construction of Israel ; and hence, in order to finish and perfect the idea of holiness and completed restoration, we have not only a holy temple, a holy city, a holy priest- hood and a holy prince, but a holy land for a holy people. To complete the promise or vision in a captive Jew's mind, the idea of repossession and reassign- ment as in former times (Num. xxxiv., etc.) must be conveyed ; and this is here done. Two portions; one for Ephraim and one for Manasseh. 14. One as well as another, each his share. Lifted up mine hand, in sign of covenant or oath. See references. 15. The great sea, the Mediterranean. The borders of the whole land are first given. The boundaries here named probably designated only the portion on the west of Jordan, or Canaan proper, to which the original promise referred. See Num. xxxii. 2, etc. The boundaries in gen- eral correspond with those named in Num. xxxiv., with some variations as to names, which it will not be necessary to trace in full. See 2 Sam. x. 10. 15, 16. The cities mentioned in these two verses are chiefly cities of Syria. 18. From Hauran ; or from between Hauran and Damascus. 19. Waters of strife in Kadesh, waters of Meribah-kadesh. The river to the great sea, Tlie river is probably, the Besor, flowing into the Mediterra- nean. 22. There shall ye give him his inherit- ance. Here is a recognition of the future for the Gentiles. CHAPTER XLVIIL THE DIVISIONS AND ASSIGNMENTS OF THE PROMISED LAND. — COMPARE NUM. XXXIV. Verse 1. A portion for Dan. Dan is placed at the extreme north. This tribe seems to have wandered iiirthest from the true faith. He is so much identified with the world as to be left out in the description of Rev. vii., as if absorbed or replaced by one of the sons of Joseph. 8. And by the border of Judah, from the east side unto the west side. Judah was nearest Jerusalem on the one side, and Benjamin on the other. These were the most faithful. The offering. This is thus spoken of as in a more specific sense set apart for Jehovah, since it included Jerusalem and tlie place of the temple. ■ 11. Zadok. See ch. xl. 46. Went astray. This may refer especially to the calf-worship established by Jeroboam. 172 i*'. 15. Profane place for the city, etc., for com- mon use. 18. The oblation of the holy portion, the consecrated land-offering. See ver. 12. 21. The residue, the parts east and Avest of the oblation or sacred assignment spoken of above. > Unity, sacredness and spiritual enlargement are the ideas conveyed by this vision of a recon- structed Israel. The whole land is represented as having a great central portion or sacred allot- ment set apart for the temple and the priesthood for the city and the prince. The parts assigned to each are specifically mentioned, and it is rep- resented as the great centre for the whole of Israel as a united Church-nation, seven tribes being Chap. XLVIII.] NOTES ON EZEKIEL. [Vee, 21. mentioned as on the north and five on the soutli. They thus, as one grand Christian Church having one common centre, have their eyes directed to it as the place of Jehovah's special residence. The mention of it (ver. 12, 14) shows how sacred it was to be regarded. It was to represent in every service (ver. 19) the whole nation ; and that this may be more vivid, it is spoken of as having twelve gates, each bearing the name of a tribe of Israel. A circumference of about twenty-five miles (ver. 35) presents the kingdom of God as an enlarged and glorious kingdom, while the grand inscription of it all, " The Lord is there," com- pletes its sacred dedication. Ver. 85. To the Church of that period I know of no way in which material for right faith and ' encouragement for right practice could be more forcibly presented. A reconstructed temple and city ; an assigned and sacred allotment for priesthood and prince, and all on a scale of holy magnificence ; an assignment of land to all the tribes ; the inscription of their names upon the very gates of the city ; and Je- hovah-shammah, " The Lord is there," as the crowning glory of it all I What more hope-in- spiring picture could be given in these times of national and religious desolation ? It was an ap- peal to the highest religious associations of this chosen nation. It was taking for a nucleus the most precious thing in their history, and embody- ing it with a form of future magnificence, which might well awaken the ecstacy of faith, and gild with eternal hope the triumphant future. As in a dramatic scene, one after another the distinctive features of the Jews' religion and of their nationality are brought to view, and then the whole delineated as if accompanied with an actual retiirn to the Holy Land, and a grand re- union about the great life-centre of former hope, and the great former glory of Israel. Just as various circumstances in personal and family history are uninteresting to us or to the great world, while to those concerned each item is a thrill of enthusiasm, so to us these long particu- lars may at first seem tedious and unnecessary, but they were not so to the great Church family, which in them heard and saw the sound and the gleam of the only light which now dawned upon their future history. And now as, by the grace of God, I behold the intelligent and effective de- sign of all this detail, and as I see how all had a bearing on the future of the Church, and was a sustaining force to that faith which reached to the Cross, I too can rejoice to see how Jehovah was thus upholding his desolated Church with the most impressive and vivid pictures and promises and prophecies of encouragement, until at length the Messiah should come for you and for me, as well as for them ; and thus salvation be brought to the Gentiles. The mystery of expression and the dryness of detail are no longer troublesome. This whole book of Ezekiel is brimful of good gospel. It shows the promises to the Church in a great variety of forms, and opens up the glories of the future with vivid picturings. The very ob- scurities of Ezckiel's style are thus inseparable from the necessities of the Church and the unseen and inconceivable glories of which he spake. The substance of things hoped for and the evidence of things not seen sparkle out from its very mysteries. If we study this book with reference to the con- dition and position of the Church-nation addressed, and what would be most likely to interest and arouse them, we cannot but thus grasp in some degree its power, and the adaptation of its method to the designs proposed. The way to make impression for good is different in different periods of the Church ; and in nothing is Jehovah's merciful dealing more manifest than in his adaptation of proph- ecy and providence, of miracle and parable, of mercy and chastisement, of style and modes of com- munication, to the different needs of his Church. Jehovah provided each in his season. The very diversities of character and style among the prophets show a divine design. The Church needed an Isaiah, a Jeremiah, a Daniel, but just at this time and at this place also needed an Ezekiel ; and the Church ever since has needed them all, and the rest of Scripture besides, " for doctrine, for reproof, for correction, for instruction in righteousness ; timt the man of God may be perfect, thoroughly fur- nished unto all good works." 2 Tim. iii. 16, 17. Well may we, my dear reader, in respect to the whole Bible, and this precious book of Ezekiel, adopt its closing phrase, "The Lord is there." Oh that he may be still more preciously in each of our hearts as we continue to study his holy Word 1 173 THE BOOK OF DANIEL. INTEODUCTION. While Jeremiah was prophesying in Jerusalem and Egypt, and Ezekiel with the captives on the Chebar, we find the prophet Daniel with those who had been first carried captive to Babylon, com- forting the exiles and illustrating by his conduct and by his prophecies that Jehovah was indeed the Lord. The design of all the prophecies was to sustain the faith and direct the practice of the Church- nation of Jehovah, and to furnish such evidence that Jehovah was the true God as that a people should be preserved from whom should be born a Saviour, even Christ the Lord, and a Church be. preserved which should in God's good time become a kingdom of righteousness and the joy of the whole earth. While the other prophets, with occasional exceptions, dealt with events soon to be realized, both in the history of the Jewish Church-nation and its enemies, it was reserved for Daniel to take a wider view and a broader range— to look forward not only to a restored kingdom of Judah, but also to the universal kingdom of God. Hence the book of Daniel is specially the Apocalypse or book of Rev- elation of the Old Testament. It is not only prophecy, but also prophecy in a special form. The prophet not only hears special revelations by the word of God, but also in the divine perspective of holy vision he sees the future kingdom of the Church and the glory thereof. He comes to visions and revelations on a higher plane of observation ; and thus the book is a commentary on the past, and an illustrated and explanatory introduction to the future, of the Church. It is as if the whole panorama of the ages to come had been spread out before Daniel ; and such record is made of what is seen as it seemed for the welfare of the Church necessary to be made known. Ch. i. 17. The more immediate design of all the prophecies was to encourage the Jewish people by the pro- phetic revelation of what should happen to them ; and hence we believe that prophecies as to specific events are in general to be interpreted with reference to such as afterward occurred to this very nation or to the idol-serving kingdoms about them ; but sometimes, as in tho " Gog " of Ezekiel, the stretch of prophecy goes beyond this, and gives a wider sway. Tho book of Daniel especially soems intended as a broad vision of the future Church ; and, leaping along the chasm of tho ages, it seizes upon their leading events, and with mystic and yet vivid picturings portrays its conflicts and its triumphs. I take all prophecy as having the primary design of encouraging and sustaining the faith of those to whom it was addressed, while at the same time it was intended to furnish spiritual illustra- tion and encouragement to the saints in all ages of the Church. The Jews, now everywhere enduring desolation, needed such examples of clinging to the true faith and of deliverance as this book furnishes ; such illustrations of the superiority of Jehovah God above all gods as Daniel's interpretation aftbrded ; such actual fulfilments of predicted judgments as are here certified (ch. v. 30, etc.) ; such prayer and confession of sin as are here uttered (ch. ix.) ; and such wonderful outreachings of prophetic declarations as to the future as gave full assurance of ultimate victory to the children of God. Chs. vii., viii., x., xi., etc. What Joseph had been to Israel in Egypt, Daniel was to the Church in Babylon ; and what the book of Revelation is to us, so much, and in some points still more, was this book to the captive and desolated Israel of God. Hengstenberg calls the book of Revelation " the great consolation-book of the Christian Church," and so was the book of Daniel a great consolation-book to the Jewish Church ; for Daniel and his comrades, by holy lives and by miraculous deliverances, illustrated how safe it was to do right and to believe right — to cling to the customs of the fathers and to the faith of the true religion under all emergencies, expecting deliverance from God himself; and when thus, by practical 174 INTEODUCTION. example, the trustworthiness of Jehovah and his service is shown, the prophet takes the encouraged Church by the hand, and leading it forth on a mount of vision, shows it such conflicts and such triumphs, such methods of grace and such results and successes, as not only revivify it, but make the devout reader of to-day feel stronger in the faith of God, in the performance of duty and in the use of appointed means every time he peruses this sacred narrative. Its divine plot and plan become con- stantly more apparent. Daniel is quite difierent from Ezra, but as both tongue and finger are parts of one body, though diverse, so a holy fitness is discernible in dissimilar parts of Holy Writ. The course of duty is plainly set forth, errors of doctrine and practice exposed, the grounds for chastisement ex- pressed, the doctrine of the one and one only God and his service promulgated in opposition to any and all other beli^ef or service, and the Church not only sustained amid its trials by words from God, by miracles, by realized fulfilments of former prophecies, by special providences, but assured by prom- ises of ultimate triumph, Jehovah is with his people in the Holy Land and out of it, for it is his Church, and he will not let the wandering be so far away as to imperil the promise of a Messiah or jeopard the plan of salvation by grace. The Church and its members must have their perils and their punishments, but He who was to be the Captain of salvation, perfect through suffering, will as the risen Christ ascend on high, leading captivity captive and make us more than conquerors. "With such anticipations of blessings we may devoutly turn to this portion of Sacred Writ. NOTES ON DANIEL. CHAPTER I. CIRCUMSTANCES AS TO DANIEL S CAPTIVITY AND HIS CONDUCT. Verse 1. In the third year of the reign of Jehoiakim, Daniel had been taken captive about 607 B. C, or above twenty years before the completed captivity of Judah. He was probably of the royal family of Judah, and but a youth at thrf time of his being taken captive. As to this period, see 2 Kings xxiv. 1, etc. ; also note on Jer. XXV. 1. 2. See references. Shinar, Chaldea, whose capital was Babylon. Gen. xi. 2. Here idolatry seemed triumphant, but it was only to the eye of sight, and not to that of faith. Treasure-house. It yfaa common to place valuable spoils la or near a toniplo, under the oyo of their idol gods. 3. Eunuchs, court officers. 2 Kings ix. 32. See the prophecy in 2 Kings xx. 17, etc. 4. Children, young men. Well-favored, of good appearance. Skilful, apt to learn. Cunning, well furnished. ■ The description as a whole denotes those who had been well in- structed in their own country. Therefore refer- ence is had not to children merely, but to young men. Tongue, the spoken and written language of Chaldea. 5. A daily provision of the king's meat, and of the wine which he drank. These were special allowances during the period of ro- iincd culture. The word "meat" does not mean animal food, but, as ia old English, it is a term for food in general ; and here " tho king's meat" denotes rich food, and without regard to any of the distinctions of the Jewish law. 7. For he gave unto Daniel the name of Belteshazzar, etc. Thus he changed their He- brew for Chaldaic names, but this did not destroy their nationality. They were neither to be natu- ralized nor amalgamated. Jehovah meant them as a part of his peculiar people. Bel was a chief idol god, and the name given to Daniel denoted 176 " Bel's prince," but God meant him for his prince. Ch. iv. 8. 8. But Daniel purposed in his heart that he would not defile himself with the por- tion of the king's meat. He would not ignore the Jewish law as to uncleanness, as, by indulging the social habits of an idolatrous court, he became identified with it. He therefore requested that he might be excused from conformity with their cus- toms. Some suppose that idol-worship was asso- ciated with the eating; but the more probable reference is to the fact that promiscuous indul- gence in the luxuries of the king's table would not accord with tho Jewish methods of eating. Wo have before, in tho notes as to the laws of uncleanness (Lev. i.-vii.), noted their design. 10. Worse-liking; Heb. " sadder or paler." Of your sort ; " the other young men trained like you." 12. Pulse, plain food and vegetable diet. 19. Therefore stood they before the king. After " communing," talking with them or exam- ining them, the Hebrew youths were found best fitted for his service. 20. Ten times, many times. Num. xiv. 22; Job xix. 3. Magicians and astrologers. The term "magician" was a name for heathen priests, af- terward applied to all who used divination. The Hebrew term for astrologers has no reference to the stars, but should be rendered oncliautors. The terms denote those who sought information from other sources than Jehovah. Seo note on Num. xxii. 6. 21. Even unto the first year of King Cyrus. This was to the year 536 B. C. He thus saw the beginning and the end of the cap- tivity. Many suppose that the decree of Cyrus permitting the return of the Jews was procured through his instrumentality. His later visions were after the Jews, under the completed captiv- ity, had been brought to Babylon, and the city and temple totally reduced. Chap. II.] NOTES ON DANIEL. [Ver. 1-30. CHAPTER II. Nebuchadnezzar's dkeam: the interpretation by daniel. The superiority of Jehovah God over idol gods, and the reason for faith in him, are now shown. The Church, although in captivity, could thus see grounds of faith, as they had already seen in the con- ,duct of these Jewish young men — grounds for maintaining their Jewish customs and habits as a separate, a peculiar people. Jehovah, as ever before, was now suiting his providences to the needs of his Church. Verse 1. Second year. See note on Jor. XXV. 1. His sleep brake from him, failed him. Some render, "his spirit was troubled while his sleep was upon him." 2. See ch. i. 20. Sorcerers ; those using incantations or calling upon the spirits of idol gods. The Chaldeans were one of the original tribes constituting Baby- lon, and were especially given to these preten- sions to superior wisdom. Ex. vii. 11 ; Num. xxii. 5. 4. In Syriac, in Chaldee. It is written in the same characters as the Hebrew, but is a different dialect. From this point to the end of ch. vii. we have in the original this Chaldean text. ' O king, live for ever! an address of reve- rential respect, equivalent to "God save the king." 5. The thing is gone from me, " I have for- gotten it;" or else it means, "the decree as to its interpretation, without its announcement, has gone from me." Most probably the former is the correct exposition. Dunghill. See 2 Kings x. 27. 7. We will show the interpretation of it. Although thi^ seemed reasonable, yet if they had j)owcr to interpret by reason of spiritual commu- nication, they ought also to be able to tell the dream itself ;^ 8. Gain the time, seek delay from punjj^- mcnt. ^ . 9. Till the time be changed j'*tiflli)fe to delay until the time designed for their punishment, and perhaps already set, should pass; or until some change in some way should relieve them, such as his death or a change of dynasty. 10. There is not a man upon the earth that can show the king's matter. They con- firm their inability to answer the king, and remon- strate against his demands as unexampled and unreasonable. 11. Rare, impossible and unheard of. Von. II.— 23 Except the gods. There is reason to believe that some of the ancients who worshipped idols or inferior divinities conceived of a god or gods above who had no communion with men ; or the reference may be to such gods as they may have heard alluded to, but in which they did not believe. 12. Commanded to destroy all the wise men of Babylon. Such was ancient heathen justice — often for the defects of a few consigning a whole class to destruction. 14. Counsel, well-considered words. 16. Time. It had not been submitted to himi before. 17, 18. He went to the right source. Faith was the power then as now ; and united faith too; for here were the united prayers of Christians for a specific object. Matt, xviii. 19. Specificness of object and intensity of desire are the powers of prayer. Desire mercies, implore the favor of revela' tion. 21. Times and seasons ; what he calls the natural orjier of events. He says all this in view of the interpretation. :»,Know understanding, comprehend know- ledge. ■• V 22. "Ae light dwelleth with him, is lot loose or diffused by him. 23; I thank thee and praise thee, O thou Gl'6d of my fathers, etc. The prayers of Daniel: are among the choicest of the model prayers of the Bible. See ch. ix., etc. 26. Belteshazzar. See ch. i. 7. 27. Astrologers, etc. See ver. 2 and refer- ences. 28. Latter days, coming time. An indefinite- time for the future. Visions of thy head, what appeared to thee. 30. But for their sakes that Shall make known the interpretation. It is better as in, the margin: " for the intent that the interpreta^ tion may be made known to the king."' , 177 Chap. II.] BIBLE NOTES. [Ver. 31-49. The design, no doubt, was to magnify Jehovah as God, and to illustrate to the Jews themselves the reason they had to cling to their Jehovah God in preference to idols or any other means of communication. Notice how Daniel ignores self and glorifies God. 31. Excellent, excelled. It refers to the ex- pression of countenance — of shining countenance or commanding presence. Terrible, awe or reverence-inspiring. 32. See ver. 88 and 39. 33. See ver. 40. 34. Thou saweet, wast intently gazing at the image thus appearing, until a stone falls or is cast upon it, no hand being seen. The image is seen standing on a plain, and from an adjacent moun- tain a rock is thus thrown forth. See ver. 45. Cut out without hands. This either means that it was not made ready by hands, or was not " in hands" or cast forth by them. It came as if instinct with self-moving life. 35. Broken to pieces together. The whole fell, the feet being broken. The chaff of the summer threshing- floors, the lightest chaff. No place was found for them. This denotes utter desolation and scattering. The stone that smote the image became a great power. This stone or hammer that thus breaks the image itself becomes a mighty power. 36. We will tell the interpretation there- of. All by their prayer had aided. Ver. 17. 37. Thou, O king, art king of kings. He had many kings subject to him. Daniel declares him the source of his power. 38. Hath made thee ruler over them all. This language is used to denote his great author- ity. Berosus, Josephus and Strabo, ancient his- torians, confirm this statement as to the extent of his kingdom ; yet it ended, as foretold (Jer. xxvii.), in his grandson Bclshazzar, about seventy years after this prophecy, and about twenty-three years after the death of Nebuchadnezzar. 39. Another kingdom. This was the Medo- Persian, which overcame Babylon and made it a part of the Persian empire. This kingdom lasted from B. C. 538 to B. C. 333. The breast and the arras of ver. 32 describe this. Third kingdom. This was the, Macedonian or Grecian, under Alexander the Great, who de- clared himself king of all the world. This kingi dom reached fj-ora B. C. 333 to B. C. 66. The belly and sides of brass (ver. 32) describe this. 178 40. Fourth kingdom. This was the Roman power, which overcame the Grecian. The legs and feet (ver. 33) describe this. 41. The kingdom shall be divided. This does not necessarily mean that it would become two separate kingdoms, but that it would lack national unity, and not be as homogeneous as had been the former kingdoms. The nations of the other kingdoms belonged to the same general Oriental type of civilization, but there was great variety in the nationalities subjected to the Roman power. The "miry clay" denotes a source of weakness and instability, but yet, by reason of the iron or dominant power, it would be long sustained. Some regard the division as referring to the incur- sions of the Goths and Vandals in the fourth cen- tury, who, although barbarians, were still moulded to some degree by Roman civilization. Such is the usual interpretation of the above references ; but, as these prophecies are disconnected from those of ch. vii. and onward, and may be intended for consolatory predictions to be realized by the Jews during their captivity, some refer them to the four kings, Nebuchadnezzar, Evil-merodach, Neriglassar and Belshazzar; taking "kingdom" to denote change of dynasty, and "all the earth" (ver. 39) to denote full dominion over his empire. The first view, however, seems more probable. 42. Broken, brittle. 43. Seed of men, with various inferior races or those of the mass. This the facts of history fully confirm. 44. In the days of these kings, at some time during the period thus referred to or before the end of these events. Set up a kingdom. This was the " kingdom of heaven " or gospel dispensation. It was that of which Christ was the ever-living Head. See Ps. ii. 9; Isa. Ix. 12; 1 Cor. xv. 24, 25.- Here was the precious assurance that the Church-nation of Jehovah needed at this time. Faith thus had an uUipiate basis on which to rest; and this chief and final assurance would be a consolation to the Jews in captivity, iripre than any intermediate reference. Compare note on ver. 41. 45. Forasmuch, because, as sure as. ,■ , 46. Worshipped. Daniel had already dis- avowed any personal merit (ver. 30), and was not to blame for this act of the king. Oblation, gift. Sweet odors, incense. 49. Daniel sat in th^ gate of the king, as chief officer. Chap. III.] NOTES ON DANIEL, [Vek. 1-30. CHAPTER III. THE MIEAOULOUS DELIVEKANCE OP OEHTAIN OP THE CIIILDEEN OP ISRAEL, IN REFUSING TO BE IDOLATERS. < Verse 1. The period of time is not stated, but this event is believed to have occurred about nine- teen years after the events recorded in the last chapter. Jerusalem was now destroyed, and the captive Jews had the faith-inspiring advantage of these and subsequent events. Jehovah was thus with his Church-nation. Plain of Dura. This was probably adjacent to the city of Babylon. 4. Language, those of various dialects. Cornet, horn. Flute, pipe. Sackbut, lyre. Psaltery, harp. Dulcimer, bagpipe. These were all wind in- struments, used in any celebratory service. 6. Burning fiery furnace, intensely heated kiln or oven. 8. Accueed, made this charge. 9. O king, live for ever ! See ch. ii. 4.' 12. Shadrach, Meshach and Abed-nego. There were no doubt others, as Daniel, who did not worship it; but these had attracted especial attention, or were accused in order to test the king. 14. Is it true ? Is it designed, a deliberate act, or is it an unintentional omission? 15. See ver. 5. 16. We are not careful to answer thee in this matter, are not anxious or disturbed about the result. Faith in God is a great quieter. 17. If it be so, be assured. 18. We will not serve thy gods. Cod does not always see fit to save his children from bodily death, else religion could have no martyrs ; but he does deliver from the second death, and give the sustaining power of grace in case of mar- tyrdom. The design of all this was to illustrate that Je- hovah God was superior to all gods, and that even in captivity the people could rely upon him. It is the same lesson so often taught in the word of God. In the strife between idol-worship and Je- hovah-worship, by prophecy, miracle and history, Jehovah declared himself the only living and true God, and suited his providence to the vary- ing femergencies of his Church. 19. Form of his visage was changed ; he ' uo longer looked with favor on these men. One seven times more, one complete degree of intensity — completely hot, as the figure seven denoted. More than it was wont, ever seen or known. 20. The most mighty men, his men of might — a term for oflicers. 21. Coats, trousers. Hosen, flowing robes or inner Ipose coat. Hats. This is not the Chaldaic meaning, but means an outer garment. The whole denotes that they were in haste and caught immediately up, no time being wasted in any change of apparel. 22. Urgent, they rushed on to do his bid- ding. 25. The Son of God; in Chaldee, "god-like, or like a son of the gods." Ver. 28. Nebuchad- nezzar came to realize that Jehovah had appeared to protect his own. The Uncreated Angel of the Covenant was not unknown to the Hebrews. See Gen. xxii. 11 ; Ex. xxiii. 20; Judg. xiii. 19, etc.; Isa. xliii. 9. 27. Coats, garments. Nor the smell of fire had passed on them ; not oven scorched as to their clothing. 28. Blessed be the God, etc. Thus Jehovah is magnified before the heathen idolaters ; and not less does this miracle sustain the faith of his cap- tive Church-nation. Just as in Esther the case of Mordecai was to aid and sustain the faith of the Jews, so was this ; while it declared to the heathen that Jehovah was the only living and true God. His angel. See ver. 25. Changed the king's word, caused his order to fail. Yielded their bodies ; as Abraham yielded up Isaac, but God provided a ransom. 29. That every people, nation and lan- guage, etc. Here was religious toleration eflfect- ually taught. Anything amiss, wrong or sin against. Cut in pieces, etc. See 2 Kings x. 27, and ch. ii. 5. 30. Promoted, restored or prospered. Thus while darkness seemed to hover about the Church- nation in Jerusalem, God magnified himself before the nations. 179 . CHAPTER IV. JEHOVAH FUHTHEE MAGNIFIED AS TO THE TRUE GOD BY KING NEBUCHADNEZZAE, AND BEFORE HIM. Verse 1. This proclamation followed soon after these events. Peace be multiplied unto you 1 This is an opening salutation. 3. His kingdom is an everlasting king- dom. Such was his promise to David and his Cliurch. 2 Sam. vii. 12, 13. 4. At rest, free from anxiety, as careless sin- ners often are, but not safer on that account. 5. See ch. ii. 28. 7. See ch. ii. 2. Soothsayers. See Num. xxii. 5. 8. Spirit of the holy gods ; of all the di- vinities combined. Polytheism was the prevalent doctrine of idolatry; and when they saw the power of Jehovah, they were wont to regard him as one of these, and perhaps as a chief one, but were slow to admit him as the one only living and true God. 9. Master of the magicians ; rabbi among the wise. See ch. ii. 48 ; Num. xxii. 5, etc. 10. Thus were the visions of mine head in my bed. In this case, Ncbuchadnozzur repeats is dream to Daniel. 11. The sight thereof to the end of all the earth ; it could be seen afar. 12. Meat. This was the old English term for food in general. 13. A watcher and a holy one, even a holy one. The idea of a watcher here is an angel on the alert to do God's holy will. 15. Leave the stump of his roots in the earth ; the living, rooted stock, or base with its roots. With a band of iron and brass. Either to bind it so as not to crack open and decay by water, or else disnoting an enclosure, as we now enclose chestnut stumps. Tlie idea is of some preserving care exercised over this remainder. Let his portion be, etc. Here, as often, the double metaphor appears. It at once becomes plain that the tree represents a man and his king- dom. Some take the band above to denote a chain to prevent the maniac from wandering or doing injury. Ver. 33. 16. Let his heart be changed from man's; let him take on the habits and appetites of the bri^te creation. 180 16. And let seven times pass over him ; let the time be until the design of humbling is fully accomplished. Seven is the number of completeness. 17. The Most High ruleth in the kingdom of men. The design is clearly set forth. Com- pare the, expression, " that they shall know that I am the Lord," so often used. See Ezek. xxxvi. 38, etc. The object was to confirm the faith of the Jew and to convince the Gentile. Basest ; not vile, but men of humility or of low condition. Daniel not unlikely governed for a time. 18. Belteshazzar. See ch. i. 7. 19. For one hour, instantly and for a time. It does not denote an hour in our use of the term, but simply the sudden expression and the thought- ful pause of astonishment. His thoughts troubled him, he felt con- cerned as to the fearful import. The dream be to them that hate thee ; "let the calamities foretold by it fall upon thine enemies." 23. Deranged men often imagine themselves to be some animal. Wet with the dew of heaven; not return- ing each night, but resting, as do cattle. 26. The heavens do rule ; the God of the heavens, instead of these earth-made idols. The object of this visitation is thus clearly defined. Although these were severe times for tho Church- nation of Jehovah — a part in Babylon, a part with Ezekiel at Chebar, a part suffering at Jeru- salem, and the ten tribes long before scattered — yet when we read Isaiah, Jeremiah, Ezekiel and Daniel, we find that even in these dark days they had abundant grounds for maintaining tlie right, faith, and had examples of right practice. Be- sides all the recorded history of the past with its visions, its miracles, its deliverances and its holy men, they had thus, the 'enacted demonstrative evidence of the present. Jehovah never leaves his Church anyhow or anywhere without sufficient to sustain it. 27. Let my counsel be acceptable unto thee ; " let my declarations be received in a kind or humble spirit." He exhorts him to repentance and to its fruits. Chap. V.] NOTES ON DANIEL. [Ver. 1-3.1. A lengthening of thy tranquillity ; margi- nal reading, " a healing of thine error ;" a defer- ring of thy judgment; a shortening of it, or a longer life of quiet rule after it. Jehovah's so- called changes are always in favor of the repent- ing sinner. 30. See ver. 25. For the house of the kingdom, as the seat and centre of imi)erial and continued, authority. 33. His hairs were grown like eagles' feathers, rough and coarse. He may, while thus affected, have been kept in one of the private parts of the palace. 34. It tlius had the desired effect. 35. Reputed, counted or to be considered. Such is the testimony of the great king of the great world-power. Even in this age the Church had a triumph. 36. Honor and brightness, sense of king- ship and clearness of mind. 37. Judgment, accurate or unerring and riglit. CHAPTER V. THE SUPERIOEITY OP JEHOVAH GOD AND HIS POWER FURTHER SHOWN IN HIS DEALINGS WITH BELSHAZZAR AND DANIEL. Verse 1. Belshazzar, grandson of Nebuchad- nezzar. Made a great feast. This was probably about thirty years after the recorded events of the former chapter. Thousand, multitude. 2. Father, grandfather. It is here used gene- rally for descent, as we use the term "son." Concubines. See Gen. xxv. 6; 2 Sam. v. 13. 3. Out of the temple, at Jerusalem. It was despoiled several times, but this alludes to the period when Daniel had been brought up. This was evidently done as an act of desecration. Be- fore this time, however, the^ final attack on Jeru- salem and the temple had been made, and the nation brought captive. 5. Hour. See ch. iv. 19. Over against the candlestick, directly op- posite the gorgeous chandelier, so that the full blaze of light was upon it. Some regard the ref- erence to be to the sacred candlestick of the tem- ple, which had thus been transferred to the place of idol festivity. 6. Joints, binding, stability and strength. These all are terms to denote great fear. 7. Astrologers. See ch. ii. 2. Soothsayers. See Num. xxii. 5. Scarlet, purple. The whole denotes royal apparel. 10. The queen ; probably the queen-mother, the wife of Evil-merodach, who was the father of Belshazzar and a son of Nebuchadnezzar. She no doubt knew well of Daniel. Live for ever. See ch. ii. 4. 11. Spirit, etc. See ch. iv. 8. Father (ver. 2), progenitor. Magicians, etc. See ch. ii. 2, and iv. 7. 12. Excellent spirit, superior ability. 13. Jewry, Judea. Thus his nationality is mado emphatic. lie was of the Jcliovnh Church- nation, and represented it and its God. 17. Let thy gifts be to thyself, keep them. It was not for himself, but to glorify God, that Daniel acted. We see the unselfish character of all true religion.- So Peter said, "Thy money perish with thee." Acts viii. 20. 21. See references. 25. Mene, Mene, Tekel, Upharsin. These words may have been in Hebrew, and in a dialect unknown to them, although of similar idiom. 26. Numbered, set bounds to ; as we say, " his days are numbered." 28. Peres. This is the same word as ."Uphar- sin" (ver. 25), in its singular form, with "and " prefixed. 31. And Darius the Median took the kingship. Cyrus took it, but acting as a general in the name and authority of Darius ; that is, Cyaxares, his uncle and father-in-law. 181 Chap. VI.- -VII.] BIBLE NOTES. [Vek. 1-20.— 2. 3. CHAPTER VI. THE SUPERIORITY OF JEHOVAH GOD AND HIS POWER FURTHER SHOWN BY HIS DEALINGS WITH KING DARIUS AND WITH DANIEL. Verse 1. Kingdom, Babylon, which had now become a j)art of the Persian and Median empire. Tliese events date after the final destruction of Jerusalem, so that the captive Jews had the faith- inspiring benefit of these providences and mir- acles. 4. Sought to find occasion, ground for com- plaint as to his official management. 6. Assembled, came together as those excited and having important news. 8. Altereth not. 8co Esther viii. 8. 9. Wherefore King Darius signed the writing and the decree. This may seem strange to us, but was a mode of testing the loy- alty of his subjects and in accord^ with Oriental ways. 11. Then these men assembled, and found Daniel praying and making supplication before his God. I3y concert they watched him. "Jealousy is the rage of a man." 14. Sore, severely. Labored, to devise some plan without breach of his order. 17. The king sealed it with his own signet. The seal or signet-ring of kings was equivalent to what we now call the great seal of a state or kingdom, the official attestation of its acts. Of this no one else had an impression. It would seem that the seals of his chief officers were added, so as to exclude any possibility of release or change of purpose, as he would in nowise alter a decree thus sealed and certified. 18. Instruments. The word does not occur elsewhere, and its meaning is doubtful. Some translate, instead of "instruments of music," " food." The idea is, that he could not relish his usual pleasures. 19. Den of lions. Such methods of punish- ment were common in those times. 20. Lamentable, one grieving and in tearful anxiety. 22. Innocency ; that is, of any crime against the kingdom or the king demanding punish- ment. No hurt, no violation of duty. 23. Glad for him, -on his account. Because, he believed in his God. It was the deliverance of faith in Jehovah, and thus illustrated to the Jew and to the heathen idolaters who was the true God, and how to trust him. 26. I make a decree. Notice that thus be^ fore three heathen kings of the leading world and idol power in succession had Jehovah, the God of the Jews, been shown to be the only true God, and each in similar terms had so acknowledged. See references. Living God ; not dumb, like their idols, but an operative power. The force of the expression, "living God," so often used from the Pentateuch onward, is thus shown as contrasted with dumb idols. ' All this time the Jews were in Babylon in their captivity, thus witnessing Jehovah's superiority, and being prepared upon their return wholly to forsake idolatry, which had been their great national besetting sin. CHAPTER VII. Daniel's visitations and interpretations. This vision was previous to the date of the former chapter, being about 555 B. C. Belshazzar was the last of the kings of Babylon as a separate empire. We have now several successive visions, in which there is accorded to Daniel an insight into the dis- tant future, such as would serve to encourage the faith of the Church-nation of that period, and at the same time furnish the groundwork for faith to the Church through all the ages. See Introduc- tion, and also fuller remarks on these prophecies and their design at the close of this chapter. Verse 2. Strove, broke forth. The picture is that of a fearful sea-storm, with the winds all unloosed. 182 3. Pour great beasts came up fVom the sea. These represent four great kingdoms, as explained in ver. 17. Chap. VII.] NOTES ON DANIEL. [Ver. 4-13. 4. Lion, and had eagles' -wings, power and swiftness combined. The wings thereof were plucked. The feathers phicked out tlius limited the swiftness. Tliis is usually regarded as referring to Babylon, which with power and swiftness had carried its arms into Egypt, Assyria and Palestine, but was plucked by Cyrus, and, though not utterly ruined, yet came to cultivate the arts of peace. 5. And behold another beast, etc. This probably refers to the Medo-Persiau kingdom, ruled successively by Cyrus, Cambyses, Smerdis, Darius, Xerxes, Artaxerxes and Darius Nothus, and overthrown by Alexander the Great. Isa. xiii. 17-20. The position is that found on one of the stones of Babylon^the animal kneeling on the right foot, and in the act of rising on the left foot. Three ribs.. This betokens any conqufest, or perhaps Persia, Media and Lydia as all under Cyrus, or at his command, in this advance on Babylon. They said thus unto it ; it was commanded unto it. It did devour Babylon (Isa. xiii. 18), and in terrible conflict overcame many countries. Under Darius and Xerxes it marshalled its mil- lions against Greece, and even by its misfortunes, as well as its successes, " devoured much flesh." 6. Leopard. This probably represents the kingdom of Greece, or the Macedonian power. This kingdom included the countries of the Baby- lonian and Medo-Persian kingdoms, and after the death of Alexander the Great was divided among his generals. The division took place after the battle of Issus, B. C. 301. The leopard is a power- ful beast of prey. Four wings of a fowl, doubly prepared for swift flying. Pour heads, divided, but still one power. Some regard this verse as referring to the fact that it was divided up among the four generals of Alexander. As to these composite forms, see Ezek. i. 10, etc. 7. Fourth beast. This is regarded as the Roman power. The residue, broken fragments. Ten horns. See ver. 24. 8. Considered, carefully noticed. Another little horn, the Papal power. Three of the first horns. See note at close of this chapter. Byes, denotive of shrewdness or intelligence. Ezek. i. 18. Great things, boastful things. 9. Cast down, set; "placed" is oftener the meaning. It then refers not to the ten horns, but to thrones of judgment. I regard the reference as being to the kingdom before referred to, and as in our version. Ancient of days. Eternal One. It is the usual term for the reverential respect due to age, here applied to God as older than thrones or kings, and as the source of all power, and as King of kings. Ver. 14. See Rev. i. 13, 14, where there is something of the same description. Fiery flame, all ablaze with glorious majesty, like Sinai with its lightnings. His wheels. See Ezek. i. 15. He comes as in a chariot to judgment against the world-powers and idol-serving nations. 10. A fiery stream, denotive of power and light, glory and majesty. See Rev. iv. 5 ; Hab. iii. 4. Set, ready for trial. 11. The horn. This was the little horn of great power which had arisen from among the ten horns of the fourth beast. It is represented as little at first, but rapidly growing, so as to root out three others. 12. They had their dominion taken away ; they became subjugated and restricted. Yet their lives were prolonged for a sea- son and time. They were not so utterly de- stroyed as the beast of ver. 11 ; but, although subdued, did not lose certain national distinc- tions and boundaries, or become so fully fused into the " little horn " power as to lose individuality and distinctiveness. If the reference is here to Rome and the Papal power, it is true that the Papacy absorbed all there was of civil Rome, the state-power becoming totally auxiliary to the ec- clesiastical, so that the Roman empire ceased in a way and to an extent that did not so speedily happen to the former great empires. See note at the close of this chapter. The term "season and a time" seems to be an ancient or prophetic phrase for a definite or ap- pointed time. Ver. 25. 13. Son of man. This expression, as applied hero to one seen in vision, occurs nowhere else in the Old Testament. The application of the terra in the New Testament, as well as the connection here, shows plainly that it refers to the Messiah, Christ. See reference. The world-kingdoms had already been shown to be subject to the will of Jehovah, the covenant God of the Jewish nation and Church ; and in their captivity they, in com- mon with the idol-serving nations of Babylon,. 183 Chap. VII.] BIBLE NOTES. [Vek. 14-23. had seen liim superior to all gods ; and now God, under the title "Ancient of days," denoting in- herent and underived supremacy, gives the Mes- siah, Christ, the title-deed of universal sway. The Jewish Cliurch-nation should give place to a universal kingdom (ver. 14), and Jehovah, its covenant God, would he manifested as a Messiah Clirist for the salvation of mankind. 8eo full note at the close of this chapter. With the clouds, from above, to receive a kingdom. They brought him, the attending angels. Ver. 10. 14. See closing note of this chapter. 15. Grieved, troubled in mind and body. Rev. V. 4. 16. See ver. 10. 17. See ver. 4 and so on ; also the closing note of this chapter. 18. Saints of the Most High, holy ones of God. Notice how Christ and his Church are one, and what is given to the one belongs to the other. Ver. 14. 19. Diverse, different, so as to attract marked attention. Tlie prophet notes some of these sig- nificant points here and at ver. 7. If reference is had to the lloniau power, it is easy to trace distinctive marks, even when we compare them with the great heathen, idol-serving kingdoms of antiquity. Nails of brass. This is added here as still more denotive of apparent invulnerability. See ver. 7, 20. See ver. 8. More stout than his fellows ; equivalent to the pompousuess .described in ver. 8. He was more pretentious than the other horns. 22. Judgment was given. See ver. 10 and 14. 23. Diverse. See ver. 19. 24. Three kings. See the closing note of this chapter. 25. Wear out. See ver. 21 ; Eev. xiii. 5-8 ; 2 Thess. ii. 4. Times and laws ; a general expression for prevailing institutions and customs, both religious and civil. Until a time and times, and the dividing of time. The word " time," as used here, is generally taken to denote a year; "times," two years ; and " the dividing of time," half a year ; BO in ch. xii. 7. In Rev. xi. 2 and xiii. 5, " forty and two months" are spoken of, which make the .same period. It also corresponds with "the thou- 184 sand two hundred and threescore days" (twelve hundred and sixty days) of Rev. xi. 3 and xii. 6. The term " time" is indefinite, but is used to de- note a year (ch. iv. 16, 23), which seems to furnish a key to this. See note on ch. xii. 7. 26. The judgment shall sit. See ver. 10 and 22. Unto the end, totally. 27. See note on ver. 8. < Dominions. The world-power shall fall before the Church-power. 28. Hitherto is the end of the matter; "thus far was the revelation made to me." Cogitations, thoughts of deep study. Troubled. See ver. 15. Countenance, brightness. The idea is that of pensive meditation. Kept. The time to make a written and public announcement of the prophecy had not yet come. The contents of this chapter are such that it affords a convenient stand-point from which to consider the whole book of Daniel, and to study the relation of its different dnd diverse parts to each other and to the whole record of the word of God. We have heretofore been particular to notice the unity of the various records of Scrip- ture narrative, and to trace thoir significant bear- ings, even where at first sight these were not so apparent. We have found it all along to be a history of the Church in the world — of the con- flict between the world idol-powers and the Church Jehovah-power, with a covenant and a promise thrilling through the whole, which looked forward to the coming of a Messiah, a Saviour, who by his atonement should secure to mankind a perfect method of salvation. The plan of works had failed in Adam, but the plan of grace was to succeed in Christ. Faith was to be the sustaining power of the Church in all ages. All the institu- tions of the Mosaic economy, the miracles, the prophecies and the providential dealings of Jeho- vah with his people and their enemies, were in- tended to confirm the faith of the Church, and to maintain such conduct as would be in accord with this right faith. As faith in a Saviour who has come is a saving grace in the Christian Church, so faith in a Saviour to come was the saving grace and power of the Jewish Church. That it should be accompanied with right woj-ks was not lost sight of, but constantly enforced, not only by precept, but also by severe visitations upon the people of God for their repeated disobe- diences. As idolatry was the prevalent manifes- tation of wrong faith and wrong works combined, Chap. VII.] NOTES ON DANIEL. [Ver. 28. much of the force of Scripture is directed against it ; and as right conduct has ever been associated with right faith, as cause and effect are associated in the niitunil world, tlio necessity of these is con- stantly insisted upon in the precepts and practice of Holy Writ. In order, too, that the different positions occupied by the heathen idol world and the Church-nation may be closely brought out, we often have full accounts of Jehovah's dealings with these idol-serving and corrupt nations; and while visiting the Church with the chastisements of n father in order to correct it, since it acknow- ledged his authority, although often erring, he visits these nations of both corrupt faith and cor- rupt practice in order to destroy them. All along we have seen how Jehovah suited his dispensations and revelations to the particular . needs of the Church at each successive period. In every crisis and emergency he was ready to administer to the exigencies of his people. When Adam fails, a pious seed appears in Abel ; when he is slain, Seth is raised up ; when the wicked prevail over the righteous, the Deluge provides the Church-nation with a working ma- jority; when a consolidated worldly kingdom threatens its overthrow, the confusion of Babel disperses the nations; when they then seek to found separate world-powers — as Nineveh, Baby- lon, etc. — Jehovah also chooses for himself a great nation, and, calling Abraham as the father of the faithful, establishes a Jehovah Church-nation, which amid the idol-serving nations of the world shall bear the standard of the true faith, and among whom, notwithstanding their manifold sins, there shall be a knowledge of the true God ; and, better than all, from among whom shall arise a Saviour, who is Christ the Lord. It is not necessary for us here and now to re- count all the history of this Church-nation ; to notice how Jehovah gave it leaders and priests and prophets and judges and kings, and miracles and prophecies, and successes and reverses and punishments, and tabernacle and temple, and sac- rifices and distinctive customs and ordinances — how, in a word, he ever dealt with them with holy eye intent upon salvation according to the promise and covenants with the fathers. A peculiar — and what man would call a crush- ing — crisis was now at hand in the history of the Church-nation. Disruption, disorganization, de- struction seemed enough to appall the faith of the stoutest heart. Here was Babylon, the leading world and idol-power, in all the glory of princely maguificcnco; and here and there through tho Vol. II.— 24 world were scattered other idol world-powers, either in limited subjection, or else maintaining a separate nationality, and serving their gods with joyfulncss of heart. But where was the Church-nation of Jehovah ? — the nation which according to promises and prophecy was to have been chief among the king- doms of the world? Its holy land was forsaken, and strangers had been planted in it. Tlie ten tribes, scattered by the hosts of Assyria, had lojig since become the lost tribes of Israel ; and now Judali, tho only remaining hope and rallying- point, had again and again been subjected to foreign sway. Jerusalem, again and again be- sieged, had fallen, and the joy of Zion had ceased. A captive nation hung its harps on the willows in a foreign land. The glorious excellency of the temple had ceased, and from its sacred vessels — sacred to Jehovah, the covenant Preserver of his Church — idol-serving lords were drinking sacri- legious offerings to their false gods. Ezekiel and his captive bands were banished, exiles on the banks of the Chebar (Ezek. i. 1) ; Jeremiah was with a desolated group in Egypt (Jer. xliii.); those remaining in Palestine were the poorest and the lowest, sad relics of a great nation, wandering like pelicans amid the desolated mementoes of former grandeur ; and here, ivith other captives, was Daniel, in foreign, idol-serving, magnificently-flourishing Babylon — all outcasts from their holy, God-given home, and in bondage to the great world-power of the earth. Truly it seemed as if the sad crisis of the Jewish nation and of Jehovah's Church was in the death-throe of its consummation. To human sight it was a mortal agony, forewarned indeed by prophecy and miracle, and with the causes plainly declared, but none the less real and critical. But man's extremity is God's opportunity ; and now was a time in which it was especially needful that men should bo raised up who, by their own adherence to the faith and by their correct con- duct, would demonstrate that even yet on earth, and as exiles in a foreign land, there was the nu- cleus of the Church — a holy band not bowing the knee to any Baal. There was need, too, that by the most decisive methods — viz., those of miracle and prophecy — it should be shown not only to the Jews, but also to the great idol world-power, and to the Churoh through all time, that Jehovah, the God of the children of Israel, was above all their gods — the, only living and true God, and with his saints (ch. vii. 18), his Church-nation. Amid the evidence which was to be afforded to 185 Chap. VII.] BIBLE NOTES. [Veb. 23. sight, they needed by prophecy to bo assured that, however it now appeared, tlie kingdom of Jehovah was to be the only everlasting kingdom, and he acknowledged as King of kings and Lord of lords. As the ultimate hope of Israel had been a Mes- siah, they especially, needed to be reassured that he should come to do judgment and justice, to redeem his people, to establish a kingdom of right- eousness, and to rule Kiug of nations and King of saints. The primitive design of all prophecy was to direct and inform the Church-nation at the time of its utterance ; and hence the careful student of the Bible is able to trace in all its parts a wonder- ful adaptation of its record to the period in which it was uttered. In no part is it more apparent than in these critical periods of Daniel. Now let us see how God in this book of Daniel meets all these needs of hia Church-nation, and how he demonstrates to mankind that his power is supreme, his covenant sure and his kingdom indestructible. The opening lesson of the book is that of non- conformity to the idol-serving world on the part of Daniel and his friends. The great preserving caution to the Jews througli all their history had been not to intermingle with other nations, but to preserve their own distinctive customs. Daniel and his friends at once, by their practical exam- ple, declared that the Church, though in bondage, had not become absorbed even in its outward forms by the world idol-power, while correctness of conduct showed that their faith was accompa- nied with right practice. It is not long before, by the interpretation of a dream, Daniel has the opportunity of showing to the great king Nebu- chadnezzar that Jehovah was the only God, even though his people were captives. Incidentally (ch. ii. 14-23), the importance of united prayer on the part of his Church, and of thankful recog- nition of Jehovah's presence with them, is dis- played. The point of the first prophetic declaration is the establishment of an everlasting kingdom for the Church and its Messiah (ch. ii. 44), and the admission, on the part of this world-power idol king, that Jehovah, the covenant God of the Jews' Church-nation, is supreme. Ch. ii. 47. The next record of the book (ch. iii.) is a repe- tition of the same great lesson as to the suprem- acy of Jehovah, still further illustrated by an exhibition of the safety of faith in him. Miracle is now added to vision and prophecy. 186 The effect, even upon this idol world-power, is preciously and gloriously told (ch. iii. 26-30), and it leads to an edict requiring respect to Jehovah. Another dream, its interpretation and its fulfil- ment (as recorded in ch. iv.), leads Nebucliad- ne^zar to acknowledge Jehovah as the highest and living God (ver. 34), and to afHrm the per- petuity of his kingdom beyond that of the world kingdom. Ch. ii. 44. Another miracle and prophecy (ch. v.) and ful- filment in King Belshazzar's time, about forty years after, teach precisely the same lesson of faith, and fully exhibit the admitted supremacy of the Jehovah God of the captive Jewish Church-nation. Still another miracle teaches Darius, the next king (ch. vi.), to acknowledge Jehovah as the living God, and leads hira to make a decree which declares to all nations that he is such, and that the kingdom which is to be everlasting is his. Ch. vi. 26. Thus three kings and the chief idol-power and the captive Jews witnessed the triumjilis of Jeho- vah. Surely the Church-nation of Jehovah, al- though now feeble in number and exiled from its land, when it recounted its former history and remembered the promised return, and now wit- nessed for itself Daniel, like Joseph of old, raised into prominence, and beheld these miracles, and heard these prophecies, and witnessed these fulfil- ments, which extracted edicts of faith in Jehovah and belief in the success of his kingdom even from heathen, idol-serving, world-power poten- tates, — surely such material for faith taught it that the Church was not yet lost, and reaffirmed Messiah as yet to come. At the sauio lime tlio utter folly of idolatry was illustrated, and the heathen shown the weakness of all grand world- powers in comparison with Jehovah and his Church. Thus the great lesson needed by the Church and the world at this time, as to Jeliovah in con- test with idols — as to a living God in contest with dumb images — as to the weakness of world-king- doms and the power of Jehovah — was effectually taught ; while the Church and the world, by other prophecies and visions, were pointed forward to some of these great historical events in which one kingdom should succeed another, until the great kingdom of righteousness should appear, and Messiah's universal and everlasting reign be established. Prophecy, so far as nations are concerned, we Chap. VII.] NOTES ON DANIEL. [Ver: 28. have found generally having to do with the al- ready organized nations in enmity with the Church ; but even before Daniel wo have found it now and then' taking a broader field of vision, and representing the final triumphs of Messiah's kingdom. We find this especially in Isa* xliv., xlv., liv., Ix. and Ixi., andEzek. xxxvi.-xl. But the book of Daniel enters far more into detail, and not only confirms the future enlarge- ment of the Church, but also traces successive steps, and oven the rise and downfall of powers not yet known to history. This book therefore to the ancient Church was like a new dispensation—- an interpreter to former prophecies and a revela- tion of future ones. ' We have noticed in First and Second Samuel how his times marked a spe- cial era in the Church and were suited to the exigencies of the Church-nation, and to furnish material to the Church ever since. Hence these books have been said to have exerted a greater influence on the early Christian Church than any other of the Old Testament. The first seven chapters of Daniel having illus- trated the attributes of Jehovali as the true God — his relations to his people — his control over all worldly powers— and what was to be expected in the future — the remaining five chapters present, in minute terms, the future of kingdoms and nations, in order that Jehovah may thus more fully appear as ever to be engaged in behalf of his people, and as sure to bring ofi" victorious his kingdom of righteousness, with Messiah as its Prince and the saints as partakers of the benefits of the victory. Ps. ii. We have already briefly referred to the two of this kind of prophetic visions already reached — viz., that of ch. ii., in which four kingdoms are represented as rising and ceasing, while on their ruuis (ch. ii. 44) the God of heaven sets up his everlasting kingdom ; and that 'of ch. vii., in which four kings or kingdoms (ch. vii. 23) are represented, the last having certain great pecu- liarities, but, like the kingdoms of ch. ii. (ver. 27), giving place to the universal and everlasting kingdom of the Most High. The next vision, occurring two years later, also has reference to the rising up of great king- doms and great kings, who shall greatly trample upon the ordinances and institutions of Jehovah's Church-nation; but these too shall come to an end. Ch. viii. 14 and 25. In this case the vision is so far interpreted as that some of the powers are declared by name. The fact of the destruction of all idol-serving world-kingdoms, and of the restoration of the kingdom of Jehovah, being thus clearly set forth, the next chapter has reference to the time at which tlicse events shall take place; and Daniel, by consulting former records (Jer. xxv. 11, 12, etc.), and by prayer and penitence, seeks further to understand the design of Jehovah in reference to his people and to his universal Church-king- dom. A revelation in reference thereto, which we shall further note in its connection, is con- tained in the closing verses of this chapter. Another prophetic vision (clis. x. and xi.) in the times of Cyrus reassures the faith of Daniel and the Church-nation. By its own declaration it reaches out into the distant future, and while portraying what shall happen to various success- ive world-kingdoms, and how in order to its puri- fication they shall vex Jehovah's heritage (ch. xi. 28, 35), it unmistakably declares the ruin of the former (ch. xi. 45) and the final triumph of the latter (ch. xii.) at the end of a specified period. Ch. xii. 12. It thus appears that all through Daniel wo have one prevalent subject — the superiority of Jehovah over all gods, and the certainty of the success of his kingdom. Whatever may be the diverse views as to the interpretation of specific prophecies, this is the divine thread of the nar- rative. As the book of Ruth has as its leading design a record of the genealogy of Christ, as the book of Esther is intended to illustrate Jehovah's prov- ident care for his Chureh-nation in dispersed exile, so this book of Daniel was intended as the great faith-strengthener to the Church-nation in the periods of its wildest disaster; by miracles and visions, prophecy and holy conduct, showing that Jchovali was still above all gods — his people a separate, peculiar, holy nation ; and by accurate portrayals of future nations and their downfall, and by promises as to the future Church, giving -full assurance that its ultimate triumph was certain. These are the grand and prevalent ideas which the devout Bible-reader is to obtain from this blessed record ; not to be obscured by the fact that, in the weakness of human understanding, we cannot always determine with certainty the particular kingdoms referred to nor the exact date of final success. It is because so many idol and world-powers have already fallen that we are at all at a loss to identify the particular one in every case referred to ; and it is because of the many triumphs of the 187 Chap. VIII.] BIBLE NOTES. [Veu. 1-3. gospel, and of the difficulty of grasping with finite minds infinite certainties, that we do not always agree as to the results. But so long as faith grasps the grand fact, and finds enough of the miracles and visions of Daniel actually veri- fied to convince tlie stoutest critic, we can safely trust as to the rest. Having thus considered the great design of the hook of Daniel, it nmy now bo well to notice briefly the views which have been held as to the interpretation of these prophecies. One class of interpreters is disposed to regard this book as a comprehensive view of the history of the kingdoms of tlie world in relation to the Church through all time ; while another class confines it to those kingdoms which had their rise before the close of the Jewish dispensation.. Both alike regard them as confirming the final triumph of the kingdom of God. As an instance of these differing views, we may refer to the short prophecy of the second chapter. Those who regard the prophecies as reaching on beyond the Jewish dispensation, take the four great kingdoms to be the Babylonian, the Medo- Persian, the Greek and the Roman. Those who regard all as anterior to the gospel dispensation, confine it to the Babylonian, the Median, the Per- sian and the Greek, making of the Medo-Persians two empires, as they once were. Then, again, in ch. vii., one class regards the Eoman empire and the Papal power as included in the prophecy, while others take the division to be the same as in ch. ii., and regard Antiochus Epiphanes as the horn of ch. vii. 8. Soine of this class regard the Babylonian, the Persian, the Grecian and the Syrian monarchies as referred to. Again, in ch. xi., while most suppose there is reference to the kings of Egypt and of Syria, and that the prophet passes from the time of Anti- ochus, the Syrian persecutor (ver. 31), to the Ro- man power, others again regard the whole chapter (xi.) "as a history of the struggles of the Jewish Church with the various powers down to the death of its great adversary." In the great breakings up of the ages either class of commentators is not at a loss to find four powers, ten horns, and three horns cast down, and one exalted, whether they interpret it to refer to Roman or Greek, Syrian or Egyptian power ; so that it is not probable that we shall all be ablo to agree as to these points this side of the Millen- nium. But so much is plainly declared and has come to pass, and it is so clear that whatever may be the incidental views the final triumph of Mes- siah's kingdom is assured, the faith of the Christian Church may rest satisfied with this, and receive strength, as did the Jewish Church, in these the times of its extreme emergency. While I must agree with those who regard these prophecies as mostly foretelling what should take place down to the close of the Jewish dispensation — except where, like the Psalms, Isaiah, etc., they reach out to the ultimate faith-fact of the Church to be realized in the Messiah (ch. ii. 44 ; ix. 26, etc.) — yet it is not surprising that some should regard them as reaching still farther, over tho entire history of the Church. But the joyous thing is, that all are agreed that in this entire book we have a precious record of miracle and prophecy, of words and works, of precept and practice, of penitence and prayers, of providence and grace, sufficient to confirm the faith of Jew and Gentile, and to lead us to acknowledge Jeho- vah as God, and Jesus Christ, whom he has sent, to the praise and glory and honor of his great and holy name. CHAPTER VIII. FUETHER VISIONS AS TO THE CHURCH-NATION OP JEHOVAH AND ITS ENEMIES. Veese 1. In the third year of the reign of King Belshazzar a vision appeared unto me. This vision is subsequent to that of ch. vii., but before the event recorded in ch. vi. We find here a return to the Hebrew in the original, and so on to the close of the book. See note on ch. ii. 4. 2. Shushan. This was the capital of Persia, 188 and in Elam, a part of Persia, and in the time of Belshazzar subject to Babylon. Esth. i. 2. River of Ulai. It emptied into the united stream of the Tigris and Euphrates, and flowed through Shushan. 3. There stood before the river a ram vsrhich had two horns. Here, under the image of " horns," so often an emblem of power, we have Chap. VIII.] NOTES ON DANIEL. [Ver. 4-13. represented some of the kingdoms of tho world as in conflict with the Church-power. Ver. 20 tells us precisely what these two powers were. Al- though Media was at first the greater power, Per- sia, which arose later, became dominant. ' 4. Pushing, extending. 5. He-goat, Greece, as united under Alexander the Great. Ver. 21. Touched not the ground. This denotes swiftness of conquest, and history fully attests tho correctness of the allusion. 6. A notable horn. This no doubt refers to tlie Macedonian power, which was represented by Alexander the Great, and to which the other Gre- cian powers were subsidiary. The conquest' of the entire Persian empire, be- sides several other important lands, was accom- plished by Alexander in less than four years, 330 B.C. Ran unto him in the fury of his power, rushed forward in the boldness of his strength. 7. "Was, moved with choler against him. This applies to Alexander's previous assaults. The three expressions of "smiting," "casting down" and "stamping upon" may refer to his three victories over Darius at Granicus, Issus and Arbela. When Alexander marched against Jeru- salem, the high priest went to meet him, and showed him this prophecy of Daniel, which en- couraged him in his enterprises, and made him kind toward tho Jews. 8. Waxed very great, increased to an im- mense magnitude. When he was strong the great horn was broken. Alexander died (B. C. 323) in the height of his glory, after having subjugated the entire East. And for it came up four notable ones. See ver. 22. After various conflicts, lasting for several years, his monarchy was divided into four conspicuous parts among Ptolemy, Scleucus, Cas- sander and Lysimachus, four of his principal gen- erals. Toward the four winds of heaven ; having possession toward the four quarters of the globe. Ver. 9. 9. And out of one of them came forth a little horn. This is usually regarded as referring to Antiochus Epiphanes — that is, Antiochus the Illustrious. He was a remote successor of Seleu- cus (ver. 8), and king of Syria for about twelve years, commencing with 176 B. C, and was the terrible enemy and destroyer of the Jewish Church in that period. The capital of Syria was Antioch. B. C. 170 he conquered Egypt, and desolated Jeru- salem and its temple. Pleasant land, Palestine. Thus in exile they looked to it as the "homo, sweet home," of the nation and of the Church. 10. And it waxed great, even to the host of heaven. This either asserts that he was so proud as to defy the Very stars, or else the rulers and priests of Jehovah's Church-nation are thus designated. The term is often so applied. His treatment of the Jews, as described in the books of Maccabees, attests fully his terrible persecutions^ , 11. To the prince of the host, against. This probably refers to his conduct toward Onias, the high priest. History furnishes us with fuller accounts of this great and malicious enemy of the Jewish Church-nation. The temple, which, in the time of Ezra and Nehemiah, after the return from captivity, had been repaired and rebuilt, he entered and stripped, and desecrated it as had Nebuchadnezzar of old, sri that its service was for a time abandoned. By his order, idols and groves and altars were set up in the holy places, and sac- rifices made of swine's flesh and other unclean beasts. He was the great type of that blasphe- mous wickedness which seeks to pour contempt on all holy things, and represents the wicked world-power as engaged against the Church. This precise and clear prophecy of Daniel was over three hundred and eighty years before the events. His sanctuary, Jehovah's people. 12. A host was given him ; " the host was given up to him," "against" or in connection with his power over the daily sacrifices. Others understand by " host," power. By reason of transgression. This people, because of their sins, were thus punished. It cast down the truth to the ground. This idol world-power thus cast down the Church. As in the history of the Jewish nation we have had a transcript of the conflicts of the Church and the world, of Jehovah-service and Baal-ser- vice, so now prophecy thus unfolds the future of the Church; always, however, showing Israel's own iniquities as the cause of the struggle, and assuring eventual success. Practiced and prospered, was active and successful. 13. How long shall be the vision ? How long will this desolation of the temple and of its service continue? Transgression of desolation ; this desolat- ing iniquity of the great blaspheming power. Chap. VIII.J BIBLE NOTES. [Vku, 14-27. The host, Joliovah, his priesthood, and his people. 14. Days; as in Hebrew, "evenings and morn- ings," as if literal days. The time here referred to was probably 165 B. C, when, by order of Maccabeus, the false altars of the heathen were demolished and the true worship restored. From about 171 B. C. to this period, or for over sixty- seven years, the state of desecration had existed. For full accounts as to the malignity of this great Church-enemy, see notes at close of Mal- achi. This cleansing by Judas Maccabeus was so important an event in Jewish history tliat it was afterward celebrated, and is the " feast of dedication" referred to in John x. 22. The proph- ecies of evil are always associated with promises of good to Jehovah's Church. 16. I heard a man's voice. It was God himself speaking. See note on ch. iii. 25. Gabriel; a name for a servant of God — an angel thus summoned to convey a message. The name occurs elsewhere only at Dan. ix. 21 and Luke i. 19. 17. Fell upon my face. This denotes reve- rential fear. At the time of the end shall be the vis- ion ; in due time shall be the fulfilment ; or this vision has reference to the closing up of the pres- ent dispensation, or of an epoch in the history of the Jewish Church. Ch.' xi. 34, etc. 18. I "was in a deep sleep; "I fell into a stupor." This represents Daniel as overcome by emotion in view of the revelation. 19. In the last end of the indignation, at the close of this visitation. Ver. 12. The end. The persecuted and desolated Church is thus prepared to endure her future trials with faith in assured deliverance. 21. First king; that is, of the united power of Greece — viz., Alexander. In First Maccabees he is called "the first over Greece." 22. Not in his power, of lesser strength. 23. Latter time. They commenced about 301 B. C. and dosed about 168 B. C. (ch. viii. 8), and Antiochus, the Antiochian or Syrian perse- cutor of the Church, arose about 175 B. C. When the transgressors are come to the full ; when the sins of Jehovah's Church-nation were ripe for punishment, and the limit of en- durance had been reached. Ver. 12, 19, and Gen. XV. 16. A king of fierce countenance, a cruel king. Understanding dark sentences, full of strategy and occult learning. 190 24. Not by his own power. Tiiey are thus reminded that it is to be the chastising visitation of God. Practice, be active. Ver. 12. 25. Craft, shrewd intrigue. He was a great deceiver. By peace. This either means, "in the midst of their prosperity," or, " by pretending to be a peaceful friend he shall pounce upon many." So he did. Against the Prince of princes, against Jehovah God. This he did by his proud desecra- tion of his sanctuary and worship. Broken without hand, by divine power. Compare ch. ii. 34. 26. Of the evening and the morning, of the successive days. Ver. 14. Some suppose it so called in reference to the uninterrupted daily sac- rifice. Ver. 12. Shut thou up, make full and lasting record. 27. I Daniel fainted, and was sick certain days ; " my spirit was weakened by these visions and the foresight of these troubles." Afterward I rose up, and did the king's business. He was not drawn off from the duties the king had assigned him, though God had chosen him to the office of prophet and teacher of his people and Church. I was astonished at the vision, but none understood it ; "though troubled, none per- ceived it by my countenance." The vision herein contained, although not inter- pi-eted as to all its future bearings, is so far made known as to assist us in obtaining a clew to the interpretation of others. It is so specific that wo are not left in doubt as to the kingdoms meant, or as to the vision-meaning of the terms, "horns," " beasts," etc. ; and we see that this and other vision-prophecies are meant to describe the powers which the Church will have to meet. Like the explanations of the parable pf the sower, as made in the Bible itself, so this prophecy seems moro definitely explained than some of the rest ; and if we do not in all cases catch the full import, with this one before us we cannot lose the main and grand intent, which was to fortify the Church against evils yet to come, and amid all the glo- ries and persecutions of world-kingdoms to assure Jehovah's Church-nation that not one jot or tittle of the Law should fail until Christ the Messiali should come, as " the end of the Law for right- eousness to every one that believeth " (Rom. x. 4), and as " the consolation of Israel." Luke ii. 25. Ohap. IX.] NOTES ON DANIEL, [Ver. 1-24. CHAPTER IX. THE PRAYER, PENITENCE AND EAITH OF DANIEL AS THE REPRESENTATIVE OF JEHOVAIl's CHURCH-NATION ; AND FURTHER REVELATION AS TO ITS RETURN FROM CAPTIVITY. Verse 1. Darius. He is the same as Cyaxares 'II. of liistory, and succeeded Bclsliazzar. He was the first of the Median princes who reigned over Babylon, and was succeeded by Cyrus the Persian. As to the other Darius', and the subsequent succes- sion, see Ezra iv. 5. Cyrus was a general of the Darius here uamed. At first, the power of Media was greatest, and then Persia became more prom- inent ; and now, when Babylon is conquered, the Medo-Persian power is transferred to it, and Baby- lon thus made the centre of a future empire. Da- rius began his reign B. C. 5G1, and Cyrus, as his general, took Babylon B. C. 538. 2. Understood by books. He studied the prophecies of Jeremiah (Jer. xxv. 12 ; xxix. 10), together with the great promises all along made to the covenant people. 3. Set my face unto the Lord God, turned to him in prayer and toward his temple. Ch. vi. 10. Calvin prefers to render it, "I raised my face to God." Pasting, sackcloth, etc. These were the usual signs of humility and mourning. His pray- ing, for which he had been cast into the den of lions, was during the reign of this same Darius. Ch. vi. 4. Here Daniel gives the substance of his prayer. Dreadful, to be venerated. The covenant. See Ex. xx. 6, and other ref- erences. C. Judgments, laws. Ps. cxix. 2. 7. Confusion of faces, as at this day; shame, as is evident from our present condition. As to the scattered condition of the Jews, see introductory notes to Daniel. 11. The curse. See Deut. xxviii. 15, etc. 12. Confirmed his words, made sure, shown to be true, or performed his words. Our judges, rulers. 14. Watched upon the evil, presided over it, and been our watchful punisher. It was not for destruction, but for purification, and that the Church might be preserved. 15. Gotten thee renown, as at this day; or the name of it is wonderful to this day. See Ex. xiv. 18, etc. 16. According to, as a result of. Righteous- ness docs not mean more mercy, but that divine and infinite combination of mercy and justice made one by the Cross. God alone, and he alone by it, has made forgiveness justifiable. 17. Hear the prayer. It is a prayer for the whole Church — a great representative prayer of faith. 18. Called by thy name, upon which thy name is called ; which is consecrated to thee. 19. For thine own sake. He thus pleads God's glory as an argument. Compare refer- ences. Are called by thy name. See ver. 18. 20. The holy mountain. The city (ver. 19) is spoken of because it was the place of the sanc- tuary. As to the significance of the temple, see Ezck. xl. The permission of Cyrus to return gives prominence to this. Ezra i. 2, 3. 21. At the beginning. See ch. viii. 16. Or it may record a fact as to his being perceived early in the present vision. Evening oblation, sacrifice, about three o'clock in the afternoon. It was Gabriel who foretold John the Baptist and Christ. Luke i. 23. Commandment, ■ order to communicate with thee. Greatly beloved, delighted in of God. "What a precious record ! 24. Jehovah now tells him, as he often does his people, all he asked, and much more, as to the future of the world and the Church. Here be- gins a prophecy which has received manifold interpretations, but which all agree relates to the future of Jehovah's kingdom or Church. Some confine the reference to the time of Nehemiah and the restoration effected soon after the return from captivity, and find in some personage of this period a fulfilment of the prophecy. But the argument, too extended for presentation here, seems plainly to point us to Christ as the only historical character to be found , in all the ages filling up the outlines here given. Even had the reference been to some intermediate personage, and then to Christ as the great objective realiza- tion, the remarks made in Ps. xvi. 10, etc., and references found there, would be fully applicable 191 Chap. IX.] BIBLE NOTES. [Vek. 21, 25. here. But now the vision seems to leap over all the chasm of the ages, and at once to gaze upon the ultimate fact of the Church — the glorious resurrection to be secured in the person of Mes- siiih Christ. In these, the times of dark desolation, we find Ezekiel giving a vivid description riot of any one great buttle, but of the final condensed conflict of the Church with the world, as if to thrill the faith of the Church with the final picture, instead of confining himself to intermediate details (Ijlzek. xxxviii., etc.) ; and so ever and anon the vision of Daniel, while giving important intermediate history, grasps the great initial and omegal fact of all Church history, and especially of the Old Testament, and presents us the actual faith-hope of the Church realized. See ch. vii. 14, and here; also Isa. ix. 6, and various Messianic prophecies, as before referred to. As we note the different verses we shall more fully develop what we regard as the meaning of this prophecy. 24. Seventy weeks. The word for " weeks" Stuart translates "sevens," and so reads "seventy sevens," but this would be equivalent to the usual interpretation here given to "weeks," as denoting "years," and hence four hundred and ninety years are meant. As to this, nearly all commen- tators agree. "Seventy sevens" might be used in general to denote any time fully complete, as with the Jews "seven" was a number denoting completeness, and "seventy times seven" would mean, as in Matt, xviii. 22, "to the extremest degree." But there is a " concealed definiteness" about other parts which leads us to regard this as designating an actual period, just as "seventy years" designated an actual captivity. Upon thy people, in reference to those whom thou now representest. To finish the transgression, put a limit to it. Ver. 11. It means sometimes "punishment," and may refer to the closing up of the old dispen- sation. Tlie covenant should now be fulfilled, and the day of their visitation close. To make an end of sins, to seal up sins ; to conceal or hide tlicm away. Clirist is the sin- ner's hiding-place, and thus seals our sins from view. To make reconciliation for iniquity, to cover iniquities. Christ, in this sense, by his atonement covered over our transgressions from the eye of the judge. Heb. x. 17. To bring in everlasting righteousness. This could scarcely be said of any intermediate type of Christ, such as Cyrus ; and surely the ful- 192 ness of the prophecy alone culminated in Jesus. Ver. 24 and 2 Sam. vii. 12. To seal up, to complete the present era, or close and shut out from view the old Jewish econ- omy in the brightness of u new dispensation. And to anoint the Most Holy. Anointing was the sign of consecration, and the language here used would, by the analogy of other passages, refer to the most holy place of the sanctuary.' We may either take the phrase as in our transla- tion, and refer it directly to Christ as the Anointed of God (Ps. ii. 2), or refer it to the most holy place primarily, and to Christ secondarily and inclusively, since he once for all entered and rent the veil, and himself became the substitute for this "holiest of all." He consecrated (anointed) for us a new and living way. " But Christ being come, an high priest of good things to come, by & greater and more perfect tabernacle, not made with hands, that is to say, not of this building ; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us." Heb. ix. 11, 12. 25. To restore and build Jerusalem. This is not the command of Cyrus ns to the restoration of the temple, which was a separate matter, but probably refers to the decree of Artaxerxes (Neh. ii. 4-8), which, with much unanimity, chronolo- gists locate at about 450 B. C. Messiah the Prince. This term may be ap- plied to others besides Christ, but the context here seems plainly to point to him. No other at all ful- filled the alleged conditions. The term " Prince " in Isa. ix. 6 is plainly applied to Christ. Sev§n weeks and threescore and two weeks. We notice now tliat the seventy weeks (ver. 24) is divided into three parts — viz., seven weeks, sixty-two weeks and one week. Ver. 27. Special events belonging to these designated pe- riods are no doubt referred to. The "seven weeks " are generally taken to denote the whole period of Nchemiah's governorship, being the time required for the rebuilding of the walls of Jerusalem. The dates of sacred and proi'uno his- tory, when compared, seem to determine this quite accurately. "Threescore and two weeks," added to the " seven weeks," rtiake four hundred and eighty-three years, which, with our former date (ver. 25), brings us about to the period of our Saviour's entrance on his public ministry. The street shall be built again. This re- fers to the "seven weeks," or forty-nine years' work. The term street, broad place or court is Chap. IX.] NOTES ON DANIEL. [Ver. 20, 27. put for the city in general. The troublous times under wliich the walls, or rather the earthworks of defence, were constructed, are fully-portrayed in the book of Nehemiah. 26. After ; that is, counting the seven weeks already just designated. But not for himBelf. The Hebrew idea is rather, " and shall cease to be." As the Anointed Head and King of the Jewish nation in the. flesh, he shall be cut off and pass away. The people of the prince that shall come. , This is descriptive of Titus the Eoinan,:who sum- marily did what is here recorded, i Matt. xxiv. describes it, and the destruction was so fearful that it is made a type of the general judgment. Be with a flood; Heb. " overflowing." As we say, "the enemy comes in like a flood." See similar expressions in Isa. lix. 19. 27. Oonflrm the covenant, make sure a covenant. This covenant was the promise of sal- vation which he confirmed by his death to many, even to all such as will believe on him. For one week, for seven years. See ver. 25. If the reference of the whole to Christ is carried out, this no doubt refers to the three and a half years of his public ministry, and to the three and a half years more in which the apostles con- tinued in Jerusalem, preaching in the synagogues and respecting the rites of the temple service. About the end of this period, by occurring events and by the direct indication of the Spirit, they learned that all efibrts to bring in the Jews as a nation would be fruitless, and that the spirit of the covenant would be fulfilled by carrying the gospel to the Gentiles. While the Jews were to be the disseminators of the truth, the true Israel would be found to be those who had the faith of Abraham. In the midst of the week he shall cause the sacrifice and the oblation to cease. The " oblation and sacrifice" refer to the bloody and meat or meal-ofierlngs, and by the sacrifice of Himself he for ever did away with the necessity for these. For the overspreading of abominations he shall make it desolate. There have been various renderings of this clause. We render literally with Clarke, Barnes, etc.: "Upon or for or by the wing of the abominations causing desolation." " The wing" may be a reference to the broad-winged outspread eagle, the Eoman ensign. It is expressly said (Matt. xxiv. 15) that "the abomination of desolation spoken of Vol. II.— 25 by Daniel the prophet" shall stand in the holy place. Even until the consummation, and that determined shall be poured upon the des- olate. This may refer to the completeness of the overthrow of Jerusalem and its temple, and to the consummated and fulfilled close of the desolation of the Jewish people ; or, if translated " desolator," as many contend it should be, then it refers to Titus, and contains a promise that the Roman kingdom of idolatry shall itself cease, while in the end or consummation of eventa the Church shall remain. It is the close of the old dispensation verified and made palpable. Prophecy here, as often, is not consecutive or immediate as to time, even where the predictions are coupled together. The word "cease" con- cludes the reference to the week or seven years' period; while the prophecy, in the grasp of its divine vision, annihilates time and sees the con- summation as if already at hand. ' It was reached about thirty-seven years after, when the Roman army under Titus desolated the city, defiled and blotted out the temple, and made their desola- tion a fit image of the final judgment. Matt., xxiv., etc. In this difficult yet glorious chapter it is fair' to notice that this prophecy has had other and' various interpretations ;. the next most plausible- one, as it appears to us, being that which refers it to Zerubbabel, the leader of the returning cap-- tives, thus spoken of as a type of Christ. See Ezra, ii. 1 ; Neh. xii., etc. But, whatever difierence of meaning may have been attached to different phrases, it is clear to all that it is a chapter for- the encouragement of Jehovah's Church and people in these troublous times, pointing to an anointed Deliverer; and although the sacrifice and oblation should cease, and an overspreading abomination should make desolate the land, yet it would be for the bringing in of an everlasting righteousness. The close of the Jewish dispensation com- mences the gospel dispensation, and with its same- basis of "faith and repentance," with its sacri- fices made perfect in Christ, its glory extended to the Gentiles, Paul still argues that it was none the less a glory to the Jews. Rom. iii.,etc. The desolate, the desolator. It may refer to Titus, and contain a promise that this Roman kingdom of idolatry shall itself cease, while the Church in the end or consummation of events^ shall remain. 193 ■ Chap. X.] BIBLE NOTES. [Vbb. 1-20. CHAPTER X. DANIEL STILL PUKTHER AN EXAMPLE TO THE CHURCH-NATION, AND A REPRESENTATIVE MAN IN THESE TIMES. — FURTHER REVELATIONS AS TO THE IDOL-KINGDOMS OP THE WORLD IN RELA- TION TO THE JEHOVAH CHURCH-KINGDOM, AND AB TO A GLORIOUS FUTURE. Verse 1. A thing was revealed unto Daniel. This was after the permit of return from captivity had been received. Time appointed was long. Some read, " the warfare is a long one;" that is, between the Church and the world. It commenced at Eden, and we have endeavored all along to show how the whole Bible is a history of the warfare of the Jehovah Church-power with idol-serving power, of holiness with sin, of the Christ-method of grace with man-methods. 2. Mourning, humbling himself in a religious sense. 3. I ate no pleasant bread, etc. These were acts of joy and unrestrained lawful indulgence, as contrasted with the self-denial practiced as a religious act. 4. Four and twentieth day of the first month. Early in April he was thus by the Ti- gris in the empire of Babylon. 5. Fine gold of Uphaz, or oif Ophir. 6. His body also was like the beryl, etc. These descriptions we have before noticed (Ezek. i. 7-14), and they recur in Rev. i. 14-16, etc., and are no doubt either descriptive or typical of the Un- created Angel of the Old Testament (Gen. xviii. 16), the Christ of the New. 7. But a great quaking fell upon them, etc. How like Paul's experience (Acts ix. 6), when he was converted and prepared for the new dispensation to the Gentiles ! 8. No strength. Rev. i. 17. Comeliness, vigorous look. Corruption, deathly pallor. 12. Chasten thyself. He had in humility confessed sin in behalf of the whole nation. 13, The prince of the kingdom of Persia. This represents the evil angel, who was endeavor- ing to control the action of Persia and render it inimical to the Church. Compare Num. xxii. 32 ; 2 Tim. iii. 8, etc. Satan and his emissaries are everywhere represented in Scripture as withstand- ing or endeavoring to oppose and interfere with, the benevolent design of Jehovah, whicli he often accomplished by means of angels. Even yet they are " ministering spirits sent forth to minister for them who shall be heirs of salvation.'' Heb. i. 194 14. Michael the angel so far prevailed that we find the Persian prince continuing to favor the Jews. The whole represents the idol world-power as spurred on by evil angels against the Church- nation of Jehovah, but as being controlled by the power of God for the good of his Church. Michael. The same angel is spoken of in Jude and Revelation. He was one of the chief princes or attendant angels ready for Jehovah's bidding. Came to help me, ver. 5. God thus often delays the execution of intended and desirable things, not of necessity — for there is no such word with God — but in his own divine propriety he orders events in due time and order. God here speaks to lis in human forms (Gen. vi. 6), as if the power of ver. 5 needed more help, in order to con- vey to us the idea of great force and evil tendency to be overcome. God has chief angels as well as chief men, and calls them to his aid, not because he needs them, but because such is his will. I remained there. We rather translate with Luther, "I obtained the victory witli," or over the rulers of Persia. 14. The vision is for many days, extends far into future time. 15. Set my face ; the position of humility and ' profound impression. Dumb, speechless, like Zachariah. Luke i. 22. 16. Like the similitude, in the form of a man. Some regard it as Gabriel, and others as the Lord Jesus Christ, or the Uncreated Angel of the Covenant. See ver. 6. My sorrows are turned upon me, anguish or fears are rolled upon me. Ver. 8. 17. The servant of this my lord. It was a piety of holy awe, like that of Moses on Sinai. 19. Thou hast strengthened me; the man ofver. 5 and 16, whom I take to have been not Ga- briel, but the Son of man, the Son of God. Ver. 16. 20. Knowest thou. He thus recalls his at- tention to ver. 14. It is the man of ver. 5 who now speaks. I return. See ver. 13. To fight with the prince of Persia, to oj)- pose the evil machinations of those powers of evil (ver. 13) who sought to array this dominant power against the Church-nation. Chap. XI.] NOTES ON DANIEL. [Vbr. 1-0. When I am gone forth, lo, the prince of Grecia. I take this, as in ver. 13, to denote the evil angel, who, as Persia could not be turned against the Jews, would incite Greece against Persia ; thus hoping to raise up another enemy to the Church. 21. Noted in the scripture of truth, writ- ten in the true writing, or that which is "decreed of God." Holdeth with me, rendereth aid. Michael is here represented as the special patron angel of the Jewish Churcli at this period. Michael wnw thus put in charge, as God now commits to certain men certain work. CHAPTER XL FURTHER PR0PHECIE3 AS TO THE IDOL-SERVING KINGDOMS OP THE WORLD AS RELATED TO JE- HOVAh's church-kingdom, and THEIR DOWNFALL, SHOWING HOW JEHOVAH WILL, BRING OFF HIS CAUSE TRIUMPHANT. Verse 1. First year of Darius the Mede. This prophecy therefore was previous to the former chapter, and of the same date as the great reve- lation of ch. ix. To confirm and to strengthen him. This probably refers to the edict which ended the cap- tivity of the Jews ; for, although Cyrus issued it, it must have been with the sanction of King Da- rius, who still at this time held rule. 2. Three kings. Cambyses, who reigned seven years ; Sraerdis, who reigned seven months ; and Darius Hystaapes, who reigned thirty-six years, are here referred to. The fourth. This was the great Xerxes, who reigned twenty-one years. It was because of his action toward Greece that Alexander invaded Persia. 3. A mighty king, Alexander the Great. 4. Stand up, seem firmly established. This whole verse was literally fulfilled. See note on ch. viii. 8, where the same one is referred to in the times of Belshazzar. The kingdom was divided into four parts, and the two stronger ones, includ- ing Egypt and Syria, are referred to in ver. 5 and 13. 5. The king of the south, king of Egypt and one of his princes; and he shall be strong above him. Or read, "and one of his princes shall be strong above him." The probable reference is to Seleucns Nicator, called the Con- queror, who was one of Alexander's princes, and had also served under Ptolemy, another of the four among whom Alexander's empire was di- vided. Ch. viii. 8. " One of his princes" means that one of Alexander's generals shall have a greater and larger dominion than that of Pto- lemy, who had Egypt. The kingdom of the Soleucidro, called the north kingdom, included Syria, Babylon, Media, etc., and reached from the Hellespont to the Indus. The kingdom of the Ptolemies — that is, Egypt or the south king- dom — was next in extent, but not quite so power- ful. It was between these two of the four king- doms into which Alexander's empire was divided that the chief contests for the balance of power among the world-kingdoms took place. As Pal- estine was between these, the welfare of the Church-nation was concerned territorially; and still more from the fact that, as idol-powers, they represented the* great conflicts which concerned the future of the Church. The rest of this chapter relates to these two great contending world-powers and their conflicts, and the history of Antiochus the Great, a great Syrian king. All this is here noted because of its bearing on Jehovah's Church. 6. In the end of the years, in due process of time, or after some years. They shall join themselves together; that is, these two chief idol world-kingdoms of Syria and Egypt. This took place about 250 B. C, and about two hundred and twenty years after this prediction. What glorious proof these manifold prophecies of Scripture furnish as to the inspira- tion of the word of God I To make an agreement, an alliance which it was hoped would lead to a union of these two great powers. This, as we gather from history, was a marriage compact between Berenice, the daughter of Ptolemy, king of Egypt, and Anti- ochus Theos, king of Syria. Antiochus divorced his former wife, Laodice, in order to marry her, and Ptolemy, in order to secure the union of the two kingdoms, had it agreed that the children of 196 Chap. XL] BIBLE NOTES. [Veb. 7-17. the former wife should be excluded from any regal succession. When, however, Ptolemy died, two years afterward, Antiochus took again his former wife. She murdered him, and Berenice and her son were put to death by poison. So the plan of union failed. She shall not retain the power of the arm; Berenice shall not retain the strength or authority. Neither shall he stand; that is, Ptolemy. See above. The facts of history as noted above show how fully this whole verse describes what actually came to pass. The attendants, according to Eastern custom, would of course perish with the queen. 7. Out of a branch of her roots. This re- fers to Ptolemy Euergetes, her brother, and the successor of her father as king of l*jgypt. He sought to deliver her, but not succeeding, marched a great army into Syria and subdued it for a time, and brought with him great treasure to Egypt.- Stand up in his estate, in his kingdom. 8. And shall also carry captives into Egypt their gods. Jer6me lells us they brought back twenty-four hundred gods, some of whom had formerly been taken from Egypt. In view of his great conquest, he was called " Euergetes," or the Benefactor. The number of these gods gives some idea of the prevalent idolatry, and Egypt even excelled Syria. Israel, with all its lapsings, still had a Jehovah, the true God, and so was yet to prevail as a Church, according to the promise. He shall continue more years than the king of the north. He survived th^ Syrian king about four years. 9. The king of the south shall come into his kingdom ; shall thus invade the Syrian kingdom, and then return to his own land. 10. His sons, the sons of the Syrian king. Tlicsc were Seleucus CTeraunus, who renewed the war against Egypt, but died after reigning a short time, and Antiochus the Great, who succeeded him (ch. viii. 0), and successfully continued the war. One shall certainly come ; that is, Anti- ochus. Pass through ; that is, through Syria, recov- ering its various parts and tributaries from the .dominion of Egypt. 'Then shall he return, be stirred up again, ajjid stirred up to his very strongholds. See ver. 11. 196 11. And the king of the south shall be moved with choler ; shall be moved with rage. Ptolemy Philometer marched into Syria with an immense army, and gave battle to Antiochus and defeated him ; but the next year he reorgan- ized his army and afterward took the whole of Syria and Palestine. See in full, as to all these prophecies, " Prideaux's Connections.'' Thus, al- though Antiochus sot forth with a great multitude, it was given " into the hand " of Ptolemy, but being elated with pride (ver., 12), Jehovah after- ward gave success (ver. 13) to Antiochus, who also took the Holy Land. After certain years, B. C. 203. Much riches, materials for war and ability to command them. Money has been called the "sinews of war." 14. Many stand up against the king of the south. Not only did Antiochus now oppose Egypt, but also Philip of Macedon made agree- ment with him to invade the empire of Ptolemy and divide it between them. History also records various other plots at this period against Egypt. The robbers of thy people. Some refer this to various enemies of the Jews, who now joined with Antiochus ; while more regard it as describing such vagabond and oppressive Jews as exercised tyranny over their own. nation while subject to Egypt. These were now disposed to side with Antiochus. To establish the vision. It does not mean that this would be their design, but that their conduct would afford confirmation and illustration of the truth of this vision, or aid to bring about the predicted result. 15. So the king of the north shall come. This occurred B. C. 198, when Antiochus, after having overcome an army of ilgypt, came to Palestine. A mount, fortification. His chosen people, his best troops shall not avail. This may possibly refer to such Jews as might still side with Egyj)t. 16. He shall stand in the glorious land, shall invade the Holy Land. It sull'ercd greatly from the presence and devastation of his great army. From its fertility and locality it naturally became a " foraging" territory. Amid the man- ifold wars of Syria and Egypt it suffered sadly from both. 17. He shall also set his face to enter with the strength of his 'whole kingdom. Having crippled the advancing power of Egypt, and secured Palestine and the Phoenician coast, Chap. XL] NOTES ON DANIEL. [Ver. 18-21. he now desires to carry the war directly into Egypt ; but just now he becomes involved in war in Asia Minor with the Roman power, and resorts to strategy. And upright ones with him. Some regard the idea here to be that the "upright or holy nation," so called as Jehovah's chosen people, shall be expected to aid him. Clarke, with the Septuagint, obtains the idea that he should make great profession of upright intentions. Others, as Edwards and the margin, read, "he shall make a compact with him." Tho latter render- ing accords well with the context, while the first is admissible. It is not surprlsihg that in trans- lating Bible phrases from Hebrew into English, at a period so remote from their utterance, and from a language not spoken, we should have the same difficulties which occur in translating the Chissics ; but the thorough student of God's word, who examines it most closely, cannot but rejoice that we are able to arrive generally at the exact meaning ; and even where interpreters are compelled honestly to differ, I know of no case in which the most exact and accurate analysis im- perils any important doctrine. The most profound and critical are generally the best satisfied as to tlie authority of Scripture and the firmness of the foundations of our faith. Give him the daughter of women, the chief one, the most beautiful among the women. Ho ofTered his daughter Cleopatra in, marriage to Ptolemy Epiphanes. He gave Palestine as a dowry with her, but afterward reclaimed it. Ver. 20. Corrupting her. The idea is that he at the same time used all his arts to have his daughter in this alliance devoted to the interests of Syria, instead of to the kingdom of her husband ; but instead of that, she did "not .stand on his side," of use her influence in favor of her father against her husband. This marriage, which took place B. C. 193, no doubt, however, prevented Egypt from co-operating with the Romans against Anti- ochus. 18. After this shall he turn his face unto the isles, the iEgean or Grecian isles. This he did while warring against the Romans, and at- tempting to extend his empire until it should embrace the original boundary, as given to Se- leucus Nicator, the general of Alexander. ■ Ch. viii. 8. A prince for his own behalf. The probable allusion is to Scipio Asiaticus, the brother of Scipio Africanus, who conquered Hannibal. He inflicted various defeats on Antiochus, and in the battle of Magnesia, B.C. 190, completely routed him. The term " his own behalf" probably refers to his own haughty ambition, as one doing it for glory and not for patriotism. Shall cause the reproach offered by him to cease; the dishonor which Antiochus had al- ready brought on the Roman power by several victories. This Antiochus the Great was the father of Antiochus Epiphanes, the great persecutor of tho Jews. Without his own reproach he shall cause it to turn upon him ; that is, Scipio shall meet with no repulse, and secure untarnished fame. 19. Port, defences. But he shall stumble and fall, and not be found. Antiochus the Great was so completely overcome as to be compelled to submit to the most exacting terms of peace from the Romans ; and even had to send his own son, afterward Anti- ochus Epiphanes, as one of the hostages to Rome. He died in an attempt to plunder an idol temple, either as a means to meet his liabilities or as a prompting of avarice. , This whole history is so exact that it is in itself a monument to the inspiration of the Scriptures, and descriptive enough for an accurate history instead of a prophecy. Those who strive against the plain proof it furnishes of the truth of Scrip- ture and of Jehovah's care for his Church, like this man "shall stumble and fall, aiid not bo found." 20. Then shall stand up in his estate a raiser of taxes in the glory of the kingdom. The prophecy now passes from this Syrian king to his son and successor, Seleucus Philopater, who reigned about twelve years, and was succeeded by Antiochus Epiphanes, the great persecutor of the Church. ' In his estate, in his plan or stead. A raiser of taxes. He was chiefly noted as a collector of the heavy revenue of a million or more dollars agreed by his father to be paid as a tribute to the Romans. This tax severely op- pressed all Syria and its dependencies, and espe- cially the Jews. In the glory of the kingdom, or amid the glory (or most fruitful parts) of the kingdom. Few days, comparatively brief reign. Neither in anger, nor in battle. He was poisoned by a subject who sought the kingdom. After his death, Heliodorus, the usurper, held the sway. 21. And in his estate, in his place. Anti- 197 Chap. XI.] BIBLE NOTES. [Veh. 22-30. ochus Epiplmnes, who reigned for twelve years, and was a terrible persecutor of the Jews. His character was, in every respect, contemptible. His brother had secured his release by sending his own sou Demetrius as a hostage; and now, in- stead of attempting to secure his release, he assumes the power in his stead, and by cunning and iniquity disgraced himself and his nation. They shall not give the honor of the kingdom. It was not obtained legally or by the will of the people, but by foreign intrigue. By flatteries. By bland pretences he suc- ceeded without any active opposition in obtaining authority. All this is detailed because of the relations of all this history to the Church. 22. Arms of a flood, with outstretched power. Shall they. Some refer this to Egypt their rival, and regard " the prince of the covenant " as denoting its king, with whom the Syrians had before this made treaty. Others refer it to the Jews, and regard "the prince of the covenant" to mean Onias the high priest, or Jason the high priest appointed by himself, both of whom he re- moved. As in fact the forces of Egypt and of the Syrian usurper Heliodorus, and of the Jews, were alike "overthrown and broken by him," we cannot determine absolutely which is meant. It seems to me most natural to regard the verse as descriptive of his return to Syria, where he overcame Helio- dorus, who is here called " the prince of the cove- nant," since no doubt the people had pledged themselves to submit to his authority. 23. After the league. Some refer this to the league with Heliodorus, and more to the league which had been made with Egypt. Palestine had been twice pledged to Egypt by Syria, and yet is still claimed by the Syrian. Become strong with a small people. He not only possessed Syria, but "with a small body of troops he made himself master of Memphis and of all Egypt as far as Alexandria, without striking a blow." See Jahn's " Hebrew Common- wealth," p. 263. He made also many other con- quests. 24. Enter peaceably, with professions of peace. Scatter among them, among his troops or among the Syrians. Forecast his devices, lay l^is plans. Against the strongholds, even for a time. He shall lay siege against the fortified places. No doubt Heliodorus had become strong in the kingdom. It is known that Antiochus applied for aid to Eumenes, king of Pergamos. 198 25. And he shall stir up his power and courage. Those who take the reference to be to Egypt regard this as descriptive of another inva- sion ; but this verse confirms my view that the former verses refer to the means taken by Anti- ochus to gain rule in Syria. King of the south, king of Egypt. Anti- ochus invaded Egypt four times. The third inva- sion, which was the severest, is probably here referred to. The books of Maccabees give an account of it. 26. They that feed of the poi'tion of his meat shall destroy him. His court is thus represented as betraying him and aiding these enemies in their devices. His army shall overflow, be scattered. 27. And both these kings' hearts shall be to do mischief. Having made Ptolemy the king a captive, he pretended friendship, and had him eat with him at his table, and together they concocted evil plans. Palestine was between their boundaries, and hence the Church was probably involved in their evil machinations. The end shall be at the time appointed. Jehovah in his own time would bring their devices to naught, and the consummation of affairs, as to his Church, should neither be shortened nor lengthened by any plan of others. 28. And his heart shall be against the holy covenant, Jehovah's people. On his return he severely attacked Jerusalem and plun- dered tlie city, slew or took captive over one hun- dred thousand of its people, boiled swine's flesh and sprinkled the temple with the broth, broke into the holy of holies, and so in every way showed contempt for the people and their re- ligion. The Jews had not before aided him as he desired, and now he had a pretext iu the fact that a report of his death had been raised, over which they had rejoiced; and Jason, who had been deprived of the high priesthood, had at- tacked Jerusalem and taken the opportunity to reinstate himself, contrary to the Syrian authority. He shall do exploits, shall be successful. 29. At the time appointed. All along there is a recognition of the fact that Jehovah was di- recting all things so as to bring about his glorious plan of salvation for his Church. He shall return. He again invaded Egypt but not with his former success. 30. Ships of Ohittim, of Cyprus, in the Mediterranean. In these came ambassadors from Eome, who told him that if he did not desist the Roman power would come against him. Chap. XI.] NOTES ON DANIEL. [Vee. 31-38. He shall be grieved, disappointed in his purpose. And have indignation against the holy covenant, against the people and religion of Je- hovah. From some cause he vented his wrath on the Jews, and sent twenty-two thousand men under Apollonius to destroy Jerusalem, although just two years before (B. C. 165) he had himself desolated it. Ver. 28. Have intelligence with them, concoct and combine with those Jews who were false to their religion and their customs, and sought to intro- duce others. Such was the wicked Menelaus, the high priest, and his followers. 31. Arms shall stand, he shall provide a force. History confirms the strict truth of all this. He sought to obliterate the distinctions between Jews and Gentiles, and to introduce the Greek idolatry. The abomination that maketh desolate ; or that " astonisheth," or of " the desolate." It probably refers to some heathen idol set up in the temple. The temple itself was dedicated to Jupi- ter. In ch. ix. 27 a similar phrase is used in ref- erence to the Roman power. The observing reader will not fail to observe the bearing of all this history upon the Church- nation of Jehovah. It is a record of conflicts be- tween two heathen idol-powers — the one on the north, and the other on the south of the Holy Land. Both by position and by evil intent of these enemies, the Jews were exposed to manifold persecutions and disasters. All this was per- mitted because of their unfaithfulness to Jehovah ; and yet it is shown that he does not permit them all to become absorbed by these nations or con- formed to them, but is still preserving a Church for himself. While some portions of these prophe- cies are obscure, by reason of our finiteness and of our absence of perfect knowledge of events as actually transpiring, yet there is enough that is palpable and plain to strengthen the faith of the devout Christian now, as it did of the devout Jew then. Some think that at ver. 31 there is ft change of reference from Antiochus to the Roman power, but we regard it as still a continuation of the former reference, with special notice just here of the Jewish people. The first and second books of the Maccabees, as contained in the Apocrypha, although not a part of the Bible, nevertheless contain much truthful history, and may well be referred to as throwing light upon these times and confirming this prophecy. 32. Such, as do wickedly. We learn from history that many of the Jews fell into apos- tasy, and counselled entire conformity with the heathen. The people that do know their God. Judas Maccabeus and his followers adhered to the faith. See books of the Maccabees. We find that these stoutly opposed Antiochus, and clung so closely to the institutions of the fathers that on one occasion the father of Judas would not engage his followers in battle on the Sabbath. 33. Yet they shall fall. Notwithstanding the faithfulness of some, they shall suffer some- what in common with the nation. Jehovah always rewards his faithful ones, but not always by averts ing the calamities secured by the falseness of their ancestors or of their fellow-citizens. 34. Holpen with a little help ; Jehovah would not utterly forsake them, although at first the help might seem feeble. See at the close of Malachi a notice of the faithfulness and successes of the Maccabean princes. Cleave to them with -flatteries; to these false Jews who side with the heathen. Others take it to mean that besides those who should fol- low Judas Maccabeus from principle, others would cling to him with flattering hopes of benefit in some form. 1 Mac. v. 57, etc, 85. To try them, by them to try the rest. Jehovah thus avers, as often before, that this chastisement of his people is for their purification. To the time of the end. This is the phrase so often used to indicate a providence of Jeho- vah's which man could neither hasten nor prolong. Ver. 27, etc. 36. The king shall do according to his will ; that is, Antiochus. He should thus seem and act and feel himself as above all gods, start- ling the world by his impiety; and thus be allowed to prosper and to accomplish the indig- nation of Jehovah against his unfaithful ones. The books of the Maccabees furnish abundant evidence of this. 37. The god of his fathers. He showed no special respect for Syrian divinities, but set up the service of Jupiter Olympus, a Grecian god, BO that it wos not with him a zeal for his own national religion. Nor the desire of woman. I think the ref- erence to be to the statue and worship of the god- dess Venus. Some regard it as alluding to his treatment of his children, or to his licentious attacks upon virtue and chastity. 38. In his estate, place or kingdom. 199 Chap. XII.] BIBLE NOTES. [Ver. 1. God offerees. Holding that "might makes right," he would show no respect for anything but power, and that his own, and he would thus exalt it unto a god. It is not impossible that he thus originated a .god and had it worshipped and glorified. Or it may mean Jupiter Olympus thus called, for whom he, according to Livy, builded a great temple at Autioch, the capital of Syria, and an altar at Jerusalem. 39. A strange god, a foreign god. Causei them, either his forces or these gods. Divide the land for gain, into tax districts to raise money for these offerings. Ver. 38. Some refer it to Palestine, as thus cut up and given as a price or reward to his subjects. 40. At the time of the end. See ver. 35. Commentators are not agreed as to whether the reference of these following verses is to some new war between Ptolemy of Egypt on the south and Antiochus of Syria on the north, or 'whether it is a rehearsal of the contents of the chapter in order to bring together a concise statement or summing up of the main facts. Othei-s, as Newton, etc., claim it to be a reference to the Roman or to the Ottoman empire. The terms "king of the north" and "king of the south" do not always refer to the same power, but to some prominent power holding the same general relations to Palestine or this geographical direction at the particular time referred to. Nev- ertheless, we regard it as far more natural to con- sider Egypt and Syria as here designated. Com- pare ver. 15-19 yvith the account in ver. 40-44. So much of destruction has occurred to all the ancient world-kingdoms that the very complete- ness of fulfilment makes it the more difficult to single out the special references. 41. Glorious land, Palestine. Bdom, Moab and Ammon. These were border nations, and ancestral enemies of Israel, and he leaves them undisturbed. 42. The countries, foreign parts. Ver. 18. He would not only repulse the Egyptian army, but also invade Egypt. 43. The Lybians and Ethiopians shall be at his steps. The Lybians and Ethiopians were joined with Egypt. Ezek. xxx. 4, 5. 44. The east and out of the north shall trouble him. Antiochus, about 147 B. C, went against Parthia or Persia on the east and Armenia on the north, which had revolted from him. At this very time the Jews under Judas Maccabeus were, engaged in war with him, and had many successes. This verse accords accurately with the record of history, and he died soon after his return. 45. Tabernacles of his palace. This de- scribes the encampment of a king with his army. Between the seas, in the glorious holy mountain. Any mountain of beauty between two seas might be taken as thus described, and it is quite impossible for us to determine which one is meant. The Caspian and Persian seas, and a temple of Diana near Persepolis, would answer to the reference. So the Dead and Mediterranean seas might be intended, with Jerusalem between them, and the attacks upon Jerusalem be referred to. The term "glorious holy mountain" we should most naturally refer to Zion, but it might mean some mountain of idol-worship so regarded by the devotees of idolatry. He shall come to his end. In order to en- courage the Church, Jehovah reveals to them their reverses, that when these reverses come they may even in them recognize a proof of prophecy, and at the same time read on, and with faith as- sured by these very misfortunes believe that an end shall come. How many scores of times have we thus in our Bible history seen the affliction tinged and fringed with promises enough to make the Church joyful amid its ein-purchased tribu- lation 1 CHAPTER XII. FDETHEB PROPHECIES AND PROMISES AS TO THE DURATION OP AFFLICTION, AND THE CERTAINTY OF DELIVERANCE AS TO JEHOVAH's CHURCH. Verse 1. This chapter connects witli chs. x. and xi,, and is a direct continuation of the proph- ecies. Michael is here spoken of as the patron angel of Jehovah's Church-nation at this period : 200 nnd amid these disasters ho shall come forth for deliverance. Ch. x. 13, etc. At that time ; when that occurs which is re- lated in ch. X. Chap. XII.] NOTES ON DANIEL. [Veh. 4-13. Standeth for, looketh after their interests. Time of trouble. The Jews had many such, but none mere severe than the persecution in the time of Antiochus. It was paralleled by that of the Komans after the crucifixion of Christ. "Written in the book, enrolled as of Jeho- vah's true Church. Reference is had to the rec- ords of the Church-nation by which the relation of each tribe was determined. Many of them. This is used, as in Rom. v. 15-17, to denote "all." As in Matt, xxiv., the mind of the prophet passes from the typo to the reality of the general judgment. While not losing sight of the present infliction, the eye of faith takes in the scope and ultimate meaning, and reaches out to the end of all things. See Acts xxiv. 15, 21 ; 1 Cor. xv. 13. As to such double allusions, see Ps. xvi. 10, etc. Wise, righteous. 4. Shut up the words and seal the book ; make a prophetic record of them as things yet to be realized in the distant future, and not to be expected just now. The time of the end. See ch. xi. 34. Many shall run to and fro ; there should be an extension of the Jews' religion. 5. Other t"wo ; that is, other two angels. The river. See ch. x. 4. 6. Man clothed in linen. See ch. x. 5. Thus a third personage is represented as standing directly over the waters. 7. By him that liveth ; by the living God. A usual form of Jewish oath. The holdilig up of both the right and the left hand gives intensity to the afiirmation. / • ' ' ■ Time, times and a half. This would be one/ two, and a half, as the word for time has the dual form, and the whole is equivalent to three and a half, as expressed in ch. vii. 25. Some regard this as meaning three and a half years ; and others, taking each day for a year, make it equiv-- alent to the twelve hundred and sixty days of Rev. xi. 3 and xii. 6. The same form of expression may occur without referring to the same, event ; and so, while these coincidences are to be studied, it is not to be hastily concluded that they relate to the same thing. Much of the imagery of Rev- elation is drawn from Ezekiel and Daniel, but re- lates to other series of events in the history of the Church. I take the primary reference here to be to Antiochus. Scatter the power. The Jews were greatly afilicted and dispersed by the persecution of this period. 9. The words are closed up and sealed till the time of the end. See ver. 4 and ch. xi. 34. It was thus to await its verification. . 10. See ch. xi. 35. 11. Daily sacrifice. This we know was taken away by Antiochus (ch. viii. 11), as well as interfered with at other times of disaster to Jerusalem. Abomination that maketh desolate. A similar expression is used in chs.ix, 27 and xi. 31, but the use of the same phrase does not prove tho same reference. It seems to be an expression for any abominable ensign of an idol-power, or- for some idol set up. Matt. xxiv. 15 refers probably to Dan. ix. 27, or it may mean such an abomina- tion of desolation as that spoken of by Daniel the prophet. In the comment on Matt. xxiv. we will note more fully the reference. ' A thousand two hundred and ninety days. The period from this suppression of tem- ple privileges to the close of the persecutions of ' Antiochus should be twelve hundred and ninety days. It was in about three and a half years that Judas Maccabeus cleansed the temple and restored its worship. , ■ • 12. The thousand three hundred and five and thirty days. Stuart regards this as refer- ring to the death of Antiochus. The facts of his- tory seem to correspond with the view that these dates thus refer to Antiochus ; but others regard them as designating years, and as pointing to great 6veiits which have since occurred in the his- tory of the Church. The time when these thir- teen hundred and thirty-five days were to com- mence is not designated. 13. But go thou thy way till the end be. This counsels patient waiting for the end. Stand in thy lot, be found in thy appropriate place. At the end. See ch. xi. 40, etc. The great point we have endeavored to keep in view in our study of the book of Daniel is that God, by the life and conduct of Daniel, by making him an interpreter of dreams, by miracle and vision and prophecy, adapted his dispensations to the special emergencies of the Jewish Church- nation in this period of its history. In the wonderful interpretations of Daniel, in his deliverance from the den of lions, in the rescue of his comrades from the fiery furnace, and in all his dealings with his people and their enemies, he furnished precious faith-material for them and for all the ages Vol. II.— 26 ,201 Chap. XII.] BIBLE NOTES. [Ver. 13. of the Church, while prayer and penitence and faith are shown to be essential exercises of his people. Here, in deepest peril and saddest desolation, Jehovah glorifies his cause and vindicates the certainty of his covenant promises. Through all these remarkable prophecies we can find traced the coming history of the Church and world, so far as correlative, and so far as involving the problem of salva- tion by grace. So much is definite and real and recognizable in what has already happened that we rise from the study assured in faith, jubilant with spiritual hope, and amid confessions and sorrow over sin as the cause of all disaster, look forward with joyful anticipation to the time when all prom- ises shall be fully realized in the full fruition of perfected victory. So long as human reason and knowledge are imperfect, and historical facts not all furnished, we cannot all hope to agree as to some of the references which may be applied with apparent exactness to different events ; but this, so far from confusing or invalidating what is clear, shows that the down- falls of world-kingdoms have been so extensive as almost to have made general what else would be clearly specific prophecy ; while the Church of Jehovah has had successive victories and triumphs enough, and has enough of faith-trusting servants, to make it hesitate how much to attach tq the future and how much to the past. Yet all see in this book the same divine inspiration and the same great salvation-book full of tonic strength for the soul. We have now studied the four leading prophecies of Isaiah, Jeremiah, Ezekiel and Daniel, and seen how each was especially adapted to the wants of the Church-nation at the times of its utterance; while to the Church universal ever since they have furnished ground for faith, and aid in holy prac- tice. While Isaiah spoke to the nation at the period just previous and subsequent to the separation of the ten tribes, Jeremiah, Ezekiel and Daniel belonged to the period when captivity, as the result of disobedience, was reaching out upon the inhabitants of Judea, and when Jerusalem itself became ft desolation. Taken in connection with the closing historical accounts of Second Chronicles and Second Kings, to which we have before often referred, they reveal to us the cause of all the disasters which befell the Church-nation and the covenant faithfulness of Jehovah in behalf of his plan of salvation to be perfected in Christ. They show the holy intent and enthusiasm of divine love, which was not to be baffled by aiiy corruptions of the world without or the world within — by the ungodly nations or by the sins of the Church-nation ; but which, through all the mutations of the ages, would yet bring forth a Messiah and proclaim salvation' to the world. While each of these prophecies has its peculiar and distinctive feature, yet there is in them a harmony of design and a symmetry of exe- cution which trace them to the same divine original, and show them all as the words of God to his beloved Zion. The remaining prophecies relate to nearly the same period, as we shall notice more fully in considering them. We shall not fail to find in them all, if studied with devout and prayerful zeal, a fulness and preciousness of precept and promise and warning and divine care which still further illustrate the conflict carried on by Jehovah with, yet for, his people, and against his and their enemies, in order to bring in everlasting righteousness and to secure a perfected redemption through Christ. 202 INTRODUCTION TO THE TWELVE MINOR PROPHETS. ' The twelve Minor Prophets are so called, not because of the inferiority of their mission, bi^t because of the comparative brevity of their prophecies, and because they are associated together as one book in the Jewish references to them. The design of their utterances differs in no important particular from that of former prophecies already considered, and the reader should reperuse the Introduction to the Prophetical Writings before proceeding with their study. The design of each was to instruct and warn the Church-nation, and to acquaint it with the character and plans of Jehovah as to his king- dom and its enemies, and to assure it of its eventual triumph. In the latter history of the Jews the great historical events which fall under our notice are as follows: I. The division of the kingdom into Israel and Judah, and the downfall of the former. 2 Kings xvii. The prophets previous to Israel's downfall, and after Elijah, Elisha, etc., are — Jonah, Joel, Amos, Hosea, Isaiah, Micah and Nahum.- II. The downfall and captivity of Judah. For a period commencing a little after the downfall of Israel and continuing about sixty years — from Manasseh to the close of Josiah's reign — we have no recorded prophecy. Zeplianiah then appears, and commences his prophesying before the captivity of Judah ; and then we have with him, and in connection with the captivity, the following order of prophets: Zephaniah, Jeremiah, Habakkuk, Daniel, Ezekiel and Obadiah. III. The period after the return from the captivity. Here we have Haggai, Zechariah and Malachi. Between the close of Daniel's prophecy and that of Haggai there is an intermission of several years. Haggai and Zechariah were contemporaneous: Malachi prophesied about one hundred years later. Of the prophecies uttered previous to the captivity of the ten tribes of Israel, some are directed against them and some to Judah, but most partly to both ; while the fate of heathen kingdoms is also declared, and some of the prophecies, as those of Obadiah, Jonah and.Nahum, have specific reference to these. 203 THE BOOK OF HOSEA. INTKODUCTION. HosEA is regarded as among the earliest of the prophets whose separate records we have; for although contemporary with Isaiah, Amos, Jonah, Nahum,,and probably Joel, yet he commenced prophesying earlier than any of these. His period was one of great calamity to Israel, and of great idolatry and excess. 2 Kings xv., xvii. The people, forgetting Jehovah and his service, sought other aids. Four of their kings in succession were assassinated, and they suffered three successive invasions from Assyria, in the last of which the city of Samaria, the capital of the ten tribes, was taken and an end put to this revolted kingdom. The book exposes the folly, idolatry, false reliances, covenant unfaithfulness and corrupt: wickedness of this portion of the Church-nation, and shows the connection of their chastisements with their guilt; while calls to repentance and reniindings of Jehovah's mercy mingle with the accusations of crime. Judah also is reproved for her sins, and warned not to imitate, her erring sister, .From the frag- mentary appearance of parts of the prophecy, it is probably that only a small part of the utterances of Hosea is here recorded to be handed down to us, but sufficient to illustrate to the Jews and to God's people through all time the unfaithfulness of; the Church amid his own faithfulness to. them, and the grounds upon which the nation was cast off. While he denounces the judgments of God against those who remain obstinate and impenitent, he comforts the pious with the promise of the Messiah and the happy state of the Church in the latter days, i His style is concise and sententious — in some places very obscure, in others clear and pathetic. In the first three chapters he conveys his instructions by means of significant emblems i or , symbols — in the rest by discourses only. As in the Song of Solomon, and as incidentally in many places besides, the marriage covenant is used as a type of Jehovah's relations to his people, and the sin of unbelief and distrust shown thus in its glaring inconsistency and its natural evil results. Of the personal history of the prophet we know nothing, but from these inspired utterances we can gather much to warn and guide us in the path of duty, to show us the wickedness of sin and the infi- nite love and faithfulness of Jehovah. As ever before, it is the continued history of an apostate Church-nation, with its Jehovah God, in all his dealings of mercy and chastisement, still intent on the salvation of mankind ; and so preserving a remnant as that the plan of redemption through Christ should be accomplished and all the promises fulfilled. 204 NOTES ON IIOSEA. CHAPTER I. THE IDOLATRY OF ISRAEL DEPICTED, WITH PROPHECIES AS TO THE RESTORATION OP THE ■ CHURCH-NATION. Verse 1. The kings here named arc the same as those in Isa. i., with Jeroboam II. in addition. 2 Kings xiv. 23-28. Hosea exercised the pro- jihetic office during a long and eventful period (not less than sixty years), and lived to see the fulfilment of many of his predictions. 2. Take unto thee a wife of whoredoms, a lewd or adulterous woman. Some regard this as not actually done, but as a type. Others sup- pose that it means a woman who proVed afterward to be adulterous. Others, again, suppose that it means a wife from among the ten tribes given over to licentiousness. Apologetical explanations are not necessary ; for, as now good ministers are sometimes permitted to have troublesome wives, 60 here this prophet is directed to one whose un- faithfulness is made the occasion of a vivid type. I do not know why a Judas should have been per- mitted among the apostles, but I am not much troubled about it ; for I do know that, through the malice of evil men, God so caused the wrath of men to praise him that we, sinners by nature, can be saved by the way of the Cross. All such little quibbles we may leave to the skeptics, and be not afraid but that the blessed Saviour will be able to explain them satisfactorily to us all on the day of judgmerit, if not before. Children of whoredoms, or of an adulterous or unfaithful nation. As it is said that the land had committed great whoredom, I am much in- clined to think that the term is here used to denote "departure from Jehovah," and as a gen- eral term for breach of covenant. See Mic. i. 7, etc. 4. Call his name JeSreel ; Heb. " seed" or "scattering of God." Jehovah would disperse this nation for their sins. 2 Kings xvii. 5, 6. But there is special reference here to the city of Jez- reel, where Jehu had exercised great cruelty. With similar severity would Jehovah cause to cease the succession of Jehu's family, and with it tlie kings and kingdom of Israel. Jeroboam was the great-grandson, and it was fulfilled in the next generation. Jehu, although rightly destroy- ing the worshippers of Baal, yet did it not from a true zeal for Jehovah's worship, and he himself committed idolatry. 2 Kings x. 31. I will avenge ; Heb. " visit." To visit upon Jehu the blood of Jezreel was to punish him in like manner for like sins. 5. I will break the bow of Israel, her national strength or military power. In the valley of Jezreel ; the great battle- plain of Esdraelon, reaching from Jezreel to the Jordan, and no doubt a place of conflict between Assyria and Israel. 6. Call her name Lo-ruhamah; that is, " uupitied," not having obtained mercy. For I will no more have mercy upon the house of Israel ; " I will inflict upon them mer- ited punishment." In this and other prophecies, Israel and Ephraim denote the ten tribes, as dis- tinguished from the kingdom of Judah and Ben- jamin. I will utterly take them away. This re- fers to the invasion of Tiglath-pileser, who carried many of them captive. 7. I will have mercy upon the house of Judah, etc. ; salvation shall be wrought out for Judah by the immediate hand of God ; probably referring to the deliverance of Hezekiah, king of Judah, and the destruction of the vast Assyrian army in one night. 9. Call his name Lo-ammi; that is, "not my people." For ye are not my people, and I will not be your God. Jehovah no longer recognized them as a nation in their civil relations to him. This refers to the rejection of the ten tribes, who were all carried captive by Shalmaneser, king of Assyria, when the covenant relation between God and them was dissolved, or rather suspended, since vcr. 11 contains tlio promise of an ingathering. 10. The ancient promise is still in view, and to be verified in a reconstruction or gospel dispen- sation. It shall come to pass, etc. Thev shall not 205 Chap. II.] BIBLE NOTES. [Veb. 1-14. be swallowed up and lost, but continue distinct and numerous, and shall again be recognized as the people of God. Living God, as contrasted with idols. 11. One head, Zenibbabel. Ezra ii. 2. As Assyria, the victor of Israel, had itself become subject to Babylon, the victor of Judah, it is easy to see how the dispersed of both were mingled. Great shall be the day of Jezreel ; Jezrecl, which meant and saw "scattering," shall now see "replanting or sowing," as the word means. The first meaning was the scattering of dispersion, but now it is the scattering of seeding or' planting. The first verse of ch. ii. should connect directly with this, as there is in it a similar reference to the changed import of names. CHAPTER II. THE UNFAITHFULNESS OF ISRAEL AS A PAET OP JEHOVAh's CHURCH-NATION. — JUDGMENTS AND MERCY PRONOUNCED. Verse 1. Ammi, my people. See closing note of ch. i. Ruhamah, pitied ones, having obtained mercy. 2. Plead with your mother. Either Judah or the individual members of the Church of Israel arc thus called upon to plead with Israel as a nation because of her unfaithfulness. The early hymn, "0 Mother dear, Jerusalem," uses the term mother with similar force. She is not my -wife ; the true marital rela- tion does not exist in reality between us. Her unfaithfulness had disjointed the compact. The frequency with whicli the marriage relation is used as an emblem of Jehovah's relations to his 'Church conveys to us touching lessons as to the relations of Christ and the believer. Let her therefore put away her whore- doms. As she has by sin interrupted the true relation, plead with her that she put away her unfaithfulness. Adulteries fVom between her breasts, her immodest exposures. Tlie Church when it falls into the lap of the world is thus unbecoming. 3. Lest I strip her naked, etc.; "lest I treat her as an outcast." As a wilderness, as a desert or barren. 4. I will not have mercy upon her chil- dren, " I will leave them in the power of their enemies." 5. Played the harlot. Israel, like a wanton woman, had sought false connections, and not relied on Jehovah. My bread and my water, etc. All these are put for worldly and sensual supplies. 6. Make a wall, huge obstructions. 7. But she shall not overtake them. So was Israel disappointed of Egypt and other false aids. 20G Which they prepared for Baal. She forgot that the very daily gifts which they abused by giving them to Baal (Judg. ii. 13) were the gifts of Jehovah. 9. Take away my corn in the time thereof. Jehovah for unfaithfulness often re- moves temporal mercies. Recover, take away. 10. Discover her lewdness, make bare or disgrace her before her false reliances. 11. I will also cause her mirth to cease. They no doubt kept many of these Mosaic ob- servances, but kept them for carnal and sensual indulgence, and honored false gods instead of Jehovah. They thus mingled the forms of true religion with their idolatry, but they should now be so desolate as not to be able to do this. As to feasts, see Lev. xxiii. 44, etc. ; new moons. Num. xxviii. 11 ; sabbaths, Isa. Ivi. 1 ; Ezek. xx. 12. 12. My rewards; "the blessings I am receiv- ing from my idols." A forest. Unpruned and uncared for, their orchards would become thickets — their country shall be desolate. 13. I will visit upon her, "1 will punish her for her idolatries." Days of Baalim, of the worship of Baals. Num, xxii. 5. Ear-rings, noso-rlugs, as these were anciently worn for ornaments. As does a maiden or harlot to allure a lover, so they decked themselves for idol-worship, which is bad faith and bad practice combined. 14. Therefore, nevertheless. This verse is 'rather to be viewed as a promise of future good. Ch. i. 10. We have frequently had occasion to notice how Jehovah mingled promises with chas- tisements, and how, all along in his dealings with Chap. III.] NOTES ON HOSEA. [Vee. 1-4. his Church-nation and with its enemies, his de- signs are those of a father in chastising mercy correcting his cliildren in order to save them. Although Jehovah brought his Church into " the wilderness" of captivity, he did afterward speak peace unto her, and utterly destroyed the very enemies which he had used to punish her. 15. From thence, on their return from cap- ■ tivity. Valley of Achor for a door of hope. "Achor" means "trouble," and in connection with the sin of Achan (Josh. vii. 1G-2C) it had been a place of great trial to them. Their cap- tivity, which would seem to therh like this valley, would yet have "a door of hope," and they should return to this beautiful and fertile land in joy, and not with sorrow. 16. Ishi; that is, "my husband." Thus this endearing relation, as often before, is used to teach the believer how near Clirist is to him, and how near he ought to be to Christ. Ch. ii. 2, etc. ; Isa. liv. 5. Baali; that is, "my lord." This name, too, had been used to denote husband, and was ap- plied to Jehovah (Isa. liv. 5) ; but it had become so common in its stolen application to false gods that this other term is substituted. 17. Names of Baalim, of false gods. Judg. ii. 13. Be remembered, called. The term Baal is not now applied to any idol. 18. Make a covenant, cause all these to ob- serve the Church. Compare Ezek. xxxiv. 25-27. Break, remove or overcome. 19. Betroth. Here is love. Ver. 16. Judgment, etc. See Ps. cxix. 2. God by his act of redemption has made it a requisition of justice that the believing, repenting sinner shall be saved. 20. In faithfulness, by reason of an everlast- ing pledge or covenant. Thou Shalt know the Lord ; Jehovah, and no idols. 21. I will hear, give responsive answer. The world is thus beautifully represented as calling in faith on Jehovah, and he as ready with a listen- ing ear and an answering voice. 22. Shall hear Jezreel, shall respond in behalf of the scattered ones. Ch. i. 4. The allusion here is to the original signification of the word. ' 23. Sow, scatter, in the sense of replant. What precious promises are all these to the err- ing Church-nation in the time of its tribulation, and what motives for repentance and faith ! Not obtained mercy, or in Lo-ruhamah. Ch. i. 6. Not my people. See ch. i. 9. CHAPTER III. THE DESOLATION AND RESTOEATION OP ISRAEL TYPIFIED. Verse 1. Beloved of her friend, her former husband. Jer. iii. 20. The verse, under the type of a prophet receiving back his unfaithful wife, represents Israel as not yet forsaken by Jehovah as her husband, although deserving to be dis- owned because of her breach of covenant. See note on ch. i. 2. According to the love of the Lord, with love similar to that of Jehovah. Love flagons of wine, grape-cakes offered to idols, and feasted upon in honor of them. 2. Bought her, redeemed her. Fifteen pieces of silver. A piece of silver, if a shekel is meant, was about fifty cents. A homer of barley. A "homer" is about six hundred pints. The whole amount is probably the usual purchase-money under the Mosaic law. 3. Thou shalt abide for me many days, thou shalt be my wife continually. 4. For the children of Israel shall abide many days without a king. Here begins the application of the type as given in the three pre- vious verses. As he was without a wife, so shall these children of Israel, for a time, be desolate by reason of unfaithfulness. Abide many days. This probably refers to the period from the restoration from Babylon to Christ, although true of them ever since. ' A prince, a priest. An image, idol statue. After their return from captivity idolatry did not again become prevalent. Or it may be taken in the sense of Isa. xix. 19, and mean that they should be with- out such a sign of godliness. Gen. xxviii. 18, 22. Ephod. This was the high priest's breast- 207 Chap. IV.] BIBLE NOTES. [Veb. 1-19.. plate, containing the Urim and the Thumniim, or the " light-and-power " sign of coramunicatiou with God. See Ex. xxviii. 4, 6, 15, 30. Teraphim, household gods,- see Gen. xxxi. 19; Judg. xvii. 5. 5. David their king ; put, as often before, for the Messiah. Jer. xxx. 9 ; Ezek. xxxiv. 23, 24, etc. Not only was David a type of Christ, but his name, which means "beloved," is often used for Christ's. Shall fear the Lord and his goodness; shall be affected by his goodness, and led by it to obedience. Latter days, at the appointed time. CHAPTER IV. ISRAEL EEPEOVED FOR HER UNFAITHFULNESS, AND_JUDAH WARNED. Verse 1. Controversy, ground of complaint. 2. Blood toucheth blood, iniquity followeth iniquity, so as to touch. 3. Therefore shall the land mourn, etc. A picture of general desolation resulting from sin. Zeph. i. 3. The fishes of the sea also shall be taken away ; even this source of food shall fail. 4. Let no man strive, nor reprove an- other ; it is useless — expressive of their hardened obduracy. Thy people are as they that strive with the priest ; they are like those who would not even listen to the priest speaking in the name of Jehovah (Dcut. xvii. 12) ; or the idea is, "people and priest vie in wickedness." 5. Thy mother, Isi-ael. 6. I will also reject thee. This either refers to an unfaithful priesthood, who had permitted ignorance, or else to a nation addressed as a total- ity, and as the "prophet, priest and king" repre- sentative of Jehovah and his Church. 8. Eat up the sin, sin-olforing. Lev. iv. 3. 11. Whoredom; either the actual sin of for- nication or put for idolatry in general. The bad faith of idolatry, aijd the actual sins resultant therefrom, are sometimes spoken of indiscrimi- nately, as in practice they are associate. 12. Ask counsel at their stocks, blocks of wood or wooden idols. Their staff, their so-called magic or divining- rod. Ex. vii. 11, etc. As Moses and Aaron used a rod in Egypt, th^y thought it had power also for them. 13. Poplars, white poplars. Elms, terebinth or resin trees. The shadow thereof is good ; they are so intent on false worship as to seek a place where they may tarry long. As to high-places, groves, etc., see Num. xxiii. 3 ; 2 Kings xxiii. 15, etc. 208 14. Commit whoredom, commit adultery. Spiritual and social unfaithfulness are spoken of together. Ver. 11. There is perhaps allusion all along to the worship of Astartc, the Phoenician goddess, in which lust was deified. For themselves are separated with whores ; either their fathers and natural protect- ors do the same, or the idea is that they thus con- secrate them to lust. 15. Yet let not Judah offend, The prophet turns from his special mission to Israel to implore Judah — that portion of the Church-nation which still had Jerusalem and the temi)le — not to be misled. Gilgal and Beth-aven were places of idolatry (Amos iv. 4) in the Holy Land. 1 Kings xii. 29. Beth-el meant house of God, but Beth- aven was the house of idols. Nor swear. The Lord liveth; do not use this oath, as it would have the appearance of con- forming to idolatry. They used this in connection with idol-worship, perhaps calling Jehovah one of the gods. Compare the idea in ch. ii. 16, 17 ; Zeph. i. 5. 16. For Israel slideth back as a back- sliding heifer ; Israel pulleth back like a stub- born ox. As a lamb in a large place; as a sheep loose from the fold and scattered. 17. Bphraim, Israel, or the revolted part of the Church-nation. 18. Their drink is sour. Wo may para- phrase thus: "Prinking until their wine is sour, they commit lewdness ; their rulers are unsatisfied with shameful love." The picture is that of long- indulged excess in drinking and lust, and yet a crying out, like that of the horse-leech, " Give." The rulers or protectors, or " shields," are them- selves thus corrupt. 19. Ashamed because of their sacrifices overcome because of their false worship. The Chap, v.] NOTES ON HOSEA. [Ver. 1-15. ■ wind is here represented as gathering them up and blowing thera away. They shall be cast out of their land, and ashamed that they put their trust in gods that could not save them. CHAPTER V. Jehovah's jubgments against the ibrael portion of his church-nation, and the cause thereof further declared. Verse 1. The priests and kings, as we learn from the historical narrative of the books of Kings and of Chronicles, had been the leaders of the nation in sin. Israel after its rebellion had not a single pious king. The Introduction to Isaiah recalls the prevalent and antecedent wick- edness of these times. Idol-worship, or worship of other gods than Jehovah, or reliance upon these, was the great sin of God's people, and thus wrong faith, as wrong faith always does, led to corrupt practice. The iniquity of unbelief is but the father of all iniquity. Judgment is toward you, "punishment from God is impending over you." Mizpah and Tabor are probably here named as points where idol- worship had been celebrated. They thus departed from Jerusalem and their Jehovah. Mizpah was probably on the east of Jordan, and Tabor on the west. 2. Are profound to make slaughter, have deep plans or make excessive destruction. Though I have been a rebuker of them all, " I will bring correction upon them all." 3. Ephraim, the leading tribe of the revolters, and the one from which came most of its kings. Whoredoms ; put for spiritual unfaithfulness. See references. 5. The pride of Israel. Jehovah openly, or to their face, accuses them of unfaithfulness. Amos viii. 7. Some take "pride" literally, and regard it as meaning that their haughty disregard of Jehovah and their idolatry itself were open witnesses against them, making their crime pal- pable. Judah also imitates them, and thus all the tribes of Jehovah's Church-nation are fully involved in the punishment. 6. They shall go with their flocks, their offerings. Judah shall keep up the forms of re- ligion ; but in vain shall they offer sacrifices, be- cause they are more fond of idols and addicted to this service. " But God abhors the sacrifice Where not the heart is found." Vol. 11.-27 7. Dealt treacherously, broken covenant with. Strange, not of the covenant, idolatrous. Nor shall a month devour them with their portions ; in a short time their idols and substance shall be destroyed. Or the word "month" may be taken literally. See 2 Kings XV. 29 and 1 Chron. v. 26. As to Judah, see 2 Chron. xxviii. 19-21. Bishop Newcome trans- lates this clause, " Now shall the locusts devour their portions." 8. Cornet, horn or alarm. Gibeah — Bamah — Beth-aven. These were frontier towns, high-places or idol temples in Ben- jamin. After thee ; the enemy is behind or after thee ; it is thy turn next. 9. Have I made known that which shall surely be, "I have given timely warning, have declared my judgment." 10. Remove the bound, break over the land- marks. It signifies those who promote disorgaur- ization and disorder. 11. Broken in judgment, broken in author- ity. He willingly walked after the command- ment; he did not resist the order of Jeroboam.. 1 Kings xii. 28-33. 12. As ia moth, to consume them. 13. Then went Ephraim to the Ass3n:ian,, etc. This was the oft-repeated crime. Wheni falling into trouble because of sin, instead of re- penting and seeking the merciful aid of Jehovah,, they betook themselves to the heathen. To King Jareb. Translate it, " to the hostile' king." 14. I will tear and go away; "I will rend you as does a lion his prey, and then depart and; forsake you." 15. Return to my place, withdraw^. Ver. 6. Human language is thus used to express the result of divine acts. Gen. vi. 6. . They will seek me early. The design of 209- 'Chap. YL— VII.] BIBLE NOTES. [Veb. 1-11.— 1-5. Jehovah's withdrawal from his people is to bring them to repentance, and thus ultimately and eter- nally near to himself. The import of the verse thus explained is, " I will leave them for a time under the power of their enemies, and will not interpose for their deliverance until they are truly humble and penitent, and earnestly seek my favor." CHAPTER VI. FURTHER EXHORTATION ^ND CRIMINATION OP THE DIVIDED PARTS OP JEHOVAH's CHUECH- NATION. Verse 1. Oome and let us return unto the Lord, etc. This is either the exhortation of the prophet or the language of some repentant Israel- ites. 2. After two days, after days. The idea is, " speedily, after a short time ;" although some re- gard the time as a typical reference to Christ's resurrection. 3. If we follow on, earnestly strive. His going forth is prepared ; the coming forth of liis favor or grace is sure and iixed as the morning, if wo but repent and turn to him. The latter and former rain, spring and fall rains, on which tlie land depended for fertility. 6. Hewed, hacked and cut away, so as to make good timber. So we say, " well scored." By the words, by my command. Thy judgments are as the light that goeth forth, are repeated and go forth as light- nings. Job xxxvii. 3, 15. 6. Mercy, piety, true religion. 1 Cor. xiii. Form is not enough. 7. Like men, Adam-like. Have transgressed the covenant, have imitated his apostasy and broken the covenant. There, in all the land of Israel, 8. Qilead ; the same as Ramoth-gilead (Josh. xxi. 38), their chief trading city. Polluted, foot-printed. See 2 Kings xv. 35. 9. In the way by consent. It may be read as a proper name, or " in the way to Shechem." Names in Scripture generally have a meaning, and sometimes it is difficult to know whether they are to be translated or not. Lewdness ; rather, preconcerted and presump- tuous wickedness. 10. I have seen a horrible thing ; enormi- ties that cannot be mentioned without horror. Whoredom, idolatry and spiritual unfaithful- ness. 11. Set a harvest for thee, a time for in- gathering and punishment. See 2 Chron. xxviii. 6-8 as an illustration. Judah sometimes vaunted herself as being better than Israel. When I returned. This sentence should com- mence ch. vii. ; or, rather, chs. vi. and vii. should be read as one. " The return " here referred to is probably that of 2 Chron. xxviii. 8-15, when, for a time, there was a cessation of judgment, but no permanent reform. ^ CHAPTER VII. THE SINS OP ISRAEL, A PART OP JEIIOVAIl's OIIUROII-NATION. — HER I'UNrSIIMENT. Verse 1. The iniquity of Ephraim was discovered ; the iniquity was laid bare or made apparent, just as in probing a wound to treat it the surgeon finds its depth. Samaria. See Isa. xxviii. 1. This was the capital of the ten rebel tribes. Commit falsehood, practice deceit. 4. Adulterers, false in every respect. As an oven heated by a baker, etc. The 210 idea here is, that they, like a heated oven, are all ready, burning with lust, and only wait a short time, as does the baker for his bread. Any ap- parent delay on their part is as much a portion of their plan as the actual sin, for it is in order to be ready for it. Prom raising, heating it. Leavened, made light and ready. 5. In the day of our king, on festal days. Chap. VIII.] NOTES ON HOSEA. [Ver. 1-7. The princes have made him sick, or " are sick," as some refer it to themselves. From ver. 3 it appears that the king enjoys their crimes, and so no doubt joins in them. 6. Their baker eleepeth ; so systematic are they in crime that their leaders can rest, assured that their wicked devices will come to pass. The whole picture, from ver. 3 to ver. 7, is that of a ^vicked king and nation self-prepared for destruc- tion. Four of the idolatrous kings of Israel per- ished in the time of this prophet. 2 Kings i. 5. 8. Among the people, Ephraim hath min- gled himself with heathen idolaters. Ephraim is a cake not turned ; Ephraim is burnt and ruined — spoiled in the cooking. 10. Pride of Israel. See ch. v. 5. 11. Without heart,',or fixedness of purpose; flying in fear hither and thither. 12. I will spread my net upon them; "I will spread my net over them to intercept them." As their congregation hath heard, as it has been publicly announced. From the time of Moses onward the results of unfaithfulness had been plainly declared. 14. And they have not cried unto me with their heart; even in trouble they did not seek God. For corn and wine. Their whole concern is to look oiit for carnal and pecuniary interests. 15. Have bound, chastened them in order to . instruct them. Imagine mischief, plan evil, study some new idolatry. 16. Return, change about ; pretend to reform, but do not. For the rage of their tongue, on account of their insolent tongue. Their derision in the land of Egypt; Egypt will but laugh at their calamity. They had relied upon Egypt to help deliver them from Assyria, but she would not. Had they relied on Jehovah, he would not have disappointed them. CHAPTER VIII. PUKTHER EXHOKTATIONS AND CRIMINATIONS IN RESPECT TO ISRAEL AS A PART OP THE UNFAITHFUL CHURCH-NATION OF JEHOVAH. In the fprmor prophets wo have often noticed how Jehovah pleaded with his Church-nation, and fore- warned it of the results of its iniquities, and declared his punishments against it to be for purifica- tion, while those of the heathen were for their destruction. Throughout all these prophecies we behold the same faithful expostulation and warning ; and the whole shows most touchingly the intent of the divine enthusiasm to save a people who should know the true God and transmit a knowledge of his salvation. Blessed be God, notwithstanding the sad conflict of the ages between sin and holiness, and notwithstanding sin so far triumphed over Israel as to destroy the nation, the Church still remains, and through it the promised Seed, our Lord Jesus Christ, came to fulfil all righteousness. Verse 1. Set the trumpet ; the usual Jewish signal for solemn assembly. Sound the alarm, give warning of the coming judgments. He shall come, the Assyrian invader. Because, etc. The reason is often given, that thoy may attribute their calamities to tlio right cause. 2. My God, we know thee. They will claim to be of Abraham's seed and rely on this — Avill plead their covenant relation to God. 4. I knew it not; "they did not ask advice of me, nor had they any warrant for doing it." 5. Thy calf, the idol set up by Jeroboam. 1 Kings xii. 28. O Samaria. Israel is thus named from the capital of the revolted ten tribes. Hath oast thee off, cannot protect thee. Attain to innocency, become capable of purity, return to my pure worship. 6. For from Israel was it also, it camo from Israel ; that is, the calf they worshipped was an idol of their own construction. Broken in pieces, burned and stamped to powder. 7. Sown the wind, and they shall reap the whirlwind ; sown emptiness and they shall receive destruction. It hath ; that is, their seed or " they " have no 211 CUAP. IX.] BIBLE NOTES. [Veu,1-10. growth. While aa a rule there will be no yield, even the chance growth will be caught up by strangers. 8. As a vessel wherein is no pleasure. How true has this been ever since ! 9. A wild ass, wayward and alone as a strayed ass. Hath hired lovers, hath formed idolatrous alliances, and, trusting to EgyjJt, Assyria, etc., is thus a wanderer. 10. Will I gather them ; that is, the nations against them. Sorrow a little for the burden, have sorrow soon because of taxation. The probable reference is to the tribute. 2 Kings xv. 19, 20. King of princes, the Assyrian king, who ruled over many governors of provinces. 11. Because Ephraim hath made many altars to sin ; since thus, contrary to the Law (Deut. xii. 14), he hath made many altars, he shall have his choice, and they shall be for sin to him. Compare ver. 13 ; Isa. xxvii. 5. 12. To him, for him. Israel hdd not been left in ignorance, but the Law in its fulness had been made known to him. Great things, manifold provisions. Strange thing, foreign ; not aa words coming from Jehovah to his own covenant Church-nation, but as a thing in which they had no concern. 13. They sacrifice flesh for the sacrifices of mine offerings. They thus used sacrifices pretended for Jehovah for their carnal appetites. Even in calf-worship they went through many Mosaic ceremonies, and may even have assumed their idols to represent Jehovah as among the gods. They shall return to Egypt (see Deut. xxviii. 68), to a bondage similar to it ; or it more likely refers to the scattering of numbers of them in Egypt after the success of Assyria. 14. Buildeth temples, constructs places for false worship. Multiplied fenced cities, relying on their own strength, instead of seeking to be directed of Jehovah. CHAPTEK IX. THE INFIDELITY OF ISRAEL, AS A PART OF THE OHUROH-NATION, FURTHER EXPOSED, Verse 1. Gone a-w^horing; denotive, as often before, of spiritual unfaithfulness. The marriage relation is often used to represent the relation of God to his people. Jer. xiii. 27; Ezek. xliii. 9 ; Song Sol., etc. A reward upon every corn-floor ; like a harlot seeking pay for lust at every public place, so had they sought after idols. It may mean that at every threshing-place they erected shrines to their idols, and adored them with harvest gifts as the authors of their crops. In either case the idea is that of devoted idolatry. 2. The floor; put for "the harvest." 4. Bread of mourning, sorrow-bread, un- clean. Num. xix. 14; Deut. xxvi. 14. Their bread for their soul, the bread they look to for sustenance ; their common bread, in- stead of the unleavened bread. 5. What will ye do in the solemn day ? — that is, not having acceptable offerings. See Lev. i.-vii. This verse refers to the assemblies and feasts of the Church, so appointed under the Mo- saic dispensation. 6. Memphis, the great cemetery of Egypt. The pleasant places for their silver ; their 212 coveted treasure-houses shall only be a heap of ruins, a place for nettles. 7. The prophet is a fool, the false prophet is convicted of folly. The spiritual man is mad ; " the man pre- tending to Spiritual knowledge other than that of Jehovah is beside himself, because of thy great punishment and the vengeance of Jehovah upon thee." Great hatred. This means either Jehovah's just displeasure (Gen. vi. 6), or sometimes "prov- ocation," and may refer to their conduct. 8. The watchman of Ephraim was with my God ; the true prophet relies upon God, but the false prophet is a snare, eto. Others read, " Ephraim in vain expecteth help from my God." Snare of a fowler, like a bird-catcher. Hatred, provocation or abomination. 9. Gibeah. See Judg. xix. 22. 10. Grapes in the wilderness, open country, and like figs — a delight and free from idolatry. At her flrst time, as the first fruits of the covenant. Baal-peor. As to this idolatry, see Num. XXV. 3. Chap. X.] NOTES ON HOSBA, [Vbr. 1-11. According as they loved; such as that for which they lusted, 11. From the birth, etc.; from thgir very conception, through all their history. 12. That there shall not be a man left ; or "from among men will I take them away." His presence would be chastisement, and his ab- sence woe. 15. Is in Gilgal, emanates from their idolatry. See ch. iv. 15. 17. My God will cast them away. Thus was Israel warned in time and with prophetic importunity, but this portion of the Church- nation still continued to offend, and became wan- derers among the nations, dispersed over the earth, as they are at this day CHAPTER X. THE SIN OF ISEAEL, AS A PORTION OP THE CHURCH-NATION OF JEHOVAH, FURTHER EXPOSED. Verse 1. An empty vine ; or, rather, " a vine emptying the fruit which it giveth ;" luxu- rious, but misappropriating its yield. Instead of giving praise to Jehovah in their prosperity, they only multiplied their heathen altars and the stat-, ues to idolatry. Goodly, images, cherished pillars to false gods. 2. Their heart is divided, drawn off to other service. 3. We have no king, because we feared not the Lord. This is the language of despair amid k forced recognition of the causes of their guilt. Because of their guilt, Jehovah, they admit, had deprived them of their king, and even if they now had a king, with his displeasure upon them what could they do? It may be a direct reference to the period just subsequent to the murder of Pekah. 2 Kings xv. 30. 4. They have spoken words, of emptiness, false and hypocritical. Judgment. Punishment naturally comes, just as weeds spring up on unplanted, fallow ground. ,. Hemlock, poppy. 6. Of Samaria, of Israel, of which it was the capital. Pear, be in anguish, seeing their weakness. Calves of Beth-aven, idols. See ch. v. 8; viii. 5. That rejoiced on it. Some read, "shall leap about in their sad disappointment." The, word rendered " to dance" is susceptible of either mean- ing. 1 Kings xviii. 26. 6. King Jareb. See ch. v. 13. Ephraim and Israel have the same reference. Ashamed, overcome. 7. See ver. 15, and 2 Kings xvii. 4. Foam. Some read, " as a ehip." 8. Aven, Beth-aven, formerly Beth-el. Ch. v. 8. 9. Gibeah. See Judg. xix. 22. There they stood. I take this as descriptive of what occurred at that time. Read the account in Judg. xx. The Gibeonites, as children of in- iquity, were a type of all Israel now. In that case the Israelites did not go at their work rightly, and it had been so ever since. 10. My desire. The Hebrew expresses the irresistible inclination of infinite purity to punish sin. The people, nations. When they shall bind themselves in their two farrows; when they are bound in their two iniquities. See margin. It refers to 'the two calf idols set up by Jeroboam. 1 Kings xii. 28, 29. 11. Loveth to tread out the corn ; in order to secure her carnal desires and feed her appetites. Deut. xxiv. 4. I passed over upon her fair neck ; either, "put, a yoke or burden upon her;" or it may mean, "passed alongside," and convey the idea of ch. xi. 9. Ephraim to ride. Some read, "as one rid- den." Even yet, with Ephraim, her punishment is for purification. What a commentary uppn the long-suffering patience of Jehovah is the whole history of the Jewish nation in all its iparts 1 A human sove- reign, with the same power and the same lawless subjects, would have found a host of occasions for their destruction ; but the divine intent for our salvation led to a plan which made such delay a possibility, and yet made justice and mercy ptri- Umphant. All these pleadings of the prophets are so many proofs of the goodness of our long- suffering God, and yet warnings that sin some- 213 Chap. XL] BIBLE NOTES. [Veb. 1-12. times must have its punishment. Our only escape is in the great Iniquity-bearer— in Christ as the propitiation for our sins. Judah shall plough, and Jacobshall break his clods. Just as Ephraim and Israel are used for the ten revolted tribes, so these terms desig- nate the remaining Jews. If this verse is regarded as a promise, it means that they should yet have some peace and fruitfulness ; but if it is a refer- ence to subjection, it refers to their captivity. 12. In, for. Fallow, untilled. This verse is an exhortation to repentance : " If ye sow goodness, ye shall reap divine mercy; if ye cultivate the knowledge of Jehovah, and persevere in seeking him, he will pour upon you the rain of righteous benignity." 13. Ploughed wickedness, worked for sin. It was their oft-repeated sin that they trusted in their own way. 14. Bhalman, probably Shalmaneser. 2 Kings xvii. 1-6. Beth-arbel. The spot is not certainly known, and the battle not recorded in Scripture, but the event is referred to as familiar to the people. 15. Shall Beth-el do; it shall be done at Bethel. CHAPTEK XI. JEHOVAH S GOODNESS TO ISRAEL AS A PART OP HIS CHUECH-NATION. — ITS INGRATITUDE. Verse 1. When Israel was a child, long ago, and from the first. My son, Moses. Its application to our Lord (Matt. ii. 15) is "an appropriation of the lan- guage of the prophet, for the purpose of giving to Jewish readers a more vivid impression of the strikingly analogous circumstances of the sojourn of our Saviour in Egypt, his return from it, to those of the ancient Israelites." Moses is thus used as a type of Christ. 2. As they called them ; that is, in response to the messages of God's prophets. Baalim. See Num. xxii. 5, etc. 3. But they knew not that I healed them; " that I had in many cases restored them." 4. Cords of a man, gently, as children are led by a string. 2 Sam. vii. 14. On their jaws, from their neck so as to let them eat. The yoke or ancient harness of oxen was different from ours, and included the jaws. 5. Refused to return, return to Jehovah. 6. His branches, defences. Counsels, evil plans. 7. Though they, hjs faithful messengers, the prophets. 8. Ephraim — Israel. These are used as often before, meaning the same. " The Bible frequently uses different terms for variety of diction, and not always because a peculiar significance attaches to each." — Stuart on Froverhs. Admah — Zeboim, a desolation. These were 214 two of the five Cities of the Plain. Gen. xix. ; Deut. xxix. 23. Turned within me, to pity. My repentings are kindled together ; all my compassions are aroused. Ps. cvi. 45. Mercy and j ustice seem in conflict, but Christ met the crisis. 9. Mine anger. Gen. vi. 6. In the midst of threatened judgments, Jehovah constantly assures his people of his inclinations of mercy. While man would utterly destroy, he will restrain his judgments. , I will not enter into the city; "I will not execute my wrath." 10. They shall walk after the Lord. Al- though cast off and dissolved as a nation, yet some of the scattered ones of these tribes returned with the Jews from their captivity. The children shall tremble ftorn the west. The idea is, "The children of Israel shall hasten to return." The word "tremble" denotes " exultant haste," and " from the west," taken in connection with vor. 11, denotes " from every direction." It is a prophecy of return from their captivity. 11. Tremble, hasten. 12. But Judah yet ruleth with God. This may denote that Judah is not yet cast off or de- stroyed as a kingdom ; but others attach a differ- ent derivation to the Hebrew, and read, "And Judah is unstable with God, even with the most holy, faithful One." Chap. XII.-XIII.] NOTES ON H08EA. [Veb. 1-14.-1-14 CHAPTER XII. ISRAEL AND JUDAH, AS THE CHURCH-NATION OF JEHOVAH, FURTHER REPROVED FOR THEIR SINS, AND EXHORTED TO REPENTANCE. Verse 1. Bphraim feedeth on ■wind, and foUoweth after the east wind. The "wind" and "east wind" represent fleeting and unsatisfy- ing objects. The "cast wind" was the Bcorcbiug wind of Palestine. Oil is carried into Egypt ; they trade with Egypt in order to conciliate her favor. 2. Jacob ; that is, his descendants. Ch. xi. 8. 3. He took his brother by the heel, etc. Passing reference is thus made to the early care of Jehovah, and to his covenant with Jacob. See references. 4. He had power, strove ; that is, at Peniel. Gen. xxxii. 24-30. He spake ; that is, Jehovah spake. 5. The Lord is his memorial. Thus Jeho- vah's name is his memorial name, the name which in itself is a sign of covenant. 6. Keep mercy and judgment, have regard for mercy and justice. 7. He is a merchant. Some read, "as for Canaan," since from the fame of the merchants of the land the same word had both senses. If we read thus, this is to be understood as the lan- guage of Ephraim calling his neighbors thieves, but exculpating himself. 8. That were sin, any sinful or, punishable iniquity. 9. And, yet. "And" in Hebrew very fre- quently has not the copulative sense it has in English. Promises thus peer out amid deserved judgments. 10. Similitudes, types. We are often to recall the fact that the prophecies we have are only a few of those uttered. Before the times of Hosea we incidentally hear of Nathan, Abijah, Shemaiah, Azarlah and several others. 11. Is there ? There is. Gilead. See ch. vi. 8. It is here put for all Israel. As heaps, thick as clods or stones. 12. Syria, Padan-aram. Here again is refer- ence to their early history, in order to recall the memory of Jehovah's provident care and covenant faithfulness, so long extended to them. 13. A prophet, Moses. See Ex. iv. 15, etc. 14. Leave his blood, make him bear the results of his iniquity. CHAPTER XIIL THE SIN OP ISRAEL AS A PART OF THE CHURCH-NATION OF JEHOVAH FURTHER EXPOSED; AND THE HOPE AND THE JUDGMENTS OP GOD's PEOPLE FURTHER DECLARED. Verse 1. Spake trembling, in humility. Some read, "When Ephraim spake there was trembling." This would denote its former prowess. Oflfended in Baal, fell into idolatry, so that Baal became a stumbling-block. Judg. ii. 13. He died, his glory departed ; though yet alive, ho was like a criminal under sentence of death — dead in law. 2. They say of them, etc. ; that is, the sac- rificers of men or for men — ^viz., the priests — thus encourage the people to kiss or make obeisance to the calves, and worship them. 1 Kings xii. 28. 6. Did know, care for. 6. According to their pasture, with full supply. 8. Caul, covering. 9. O Israel, thou hast destroyed thyself. It needs no argument to show how, although thus destroyed by Jehovah, they had destroyed them- selves by causing these visitations upon the Church-nation for its idolatry and sin. 12. Bound up, stored away in memory. Hid, quietly reserved for punishment. 13. Travailing, one in labor-pains. In the place of the breaking forth of children. Ephraim is thus compared to a child whose life is hazarded by delay in birth. So had Israel neglected the proper period for her deliver- ance. 14. I will ransom them from the power of the grave, etc. The captivity having been 215 Chap. XIV.] BIBLE NOTES. [Veb. 1-0. declared, there now follows promise of restora- tion. Repentance ehall be hid ; that is, " I will cling to this purpose — will not change my determination." 15. East wind, destruction. Ch. xii. 1. Pleasant vessels, desirable things. 16. Samaria, the capital, and put for the whole land. 2 Kings viii. 12, xv. 16, show the terrors to which they were afterward subjected. CHAPTER XIV. ISRAEL, AS Jehovah's church-nation, exhorted to repentance. — blessings promised. Verse 1. O Israel, return unto the Lord thy God. Recall the errings of the people from the times of Abraham to this date, and see what infinite love is manifested by these pleadings of Jehovah. 2. Take with you words ; use the language of prayer. Calves of our lips, sacrifice. "Calves" or offerings used in sacrifice are here put for the sac- rifice itself. The idea is that of full-hearted wor- ship. Heb. xiii. 15 has the same idea. " It is the offering of praise. 3. Asshur, Assyria. Their groat sins had been reliance on Assyria ; their call on Egypt for aid and for cavalry, of which "horses" is here the type (Deut. xvii. 16 ; 1 Kings x. 28, etc.) ; and idolatry — all three of which are thus men- tioned in this verse. Bide upon horses, trust in them. The fatherless. Even though thus desolate, their best confidence would be in reliance upon God. 4. Anger ; " I will not remember their foi-mer offences." 6. As Lebanon, like its trees. " I will pour upon them the gracious influences of my Spirit, and they shall be strong and vigorous." 8. Observed him, answered him. This is the reply of Jehovah. I am like a green flr tree, or cypress. This, again, is the language of Ephraim in his time of rejoicing. Prom me, Jehovah. "All your vigor and fruitfulness is owing to my blessing." 9. Prudent, endeavoring to understand. Wise and good men will justify the wisdom, equity and goodness of God in all his ways, but the wicked will caviL and find fault to their fall and ruin. Hosea thus, often with seeming abruptness, mingles invitations and threatenings, just as now, with- out contradiction, we proclaim the terrors of the Law and the invitations of the gospel. Jehovah thus threatens to destroy in order to lead to repentance, and gives promises of mercy in order to en- courage. Even though he must needs destroy the nationality of Israel, he will still preserve the Church. When we see how he claims even these ten rebel apostate tribes as "married" unto him, how he expostulates and forewarns and pleads, we cannot but get new insight into the enthusiasm and energy and holy intent of that divine mercy which was resolved to cling to his covenant people not- withstanding their unfaithfulness — -to preserve, somehow, some who would serve Jehovah as the one only living and true God, and look forward to that Messiah who should spring from his own people and be the Redeemer of the world. 216 THE BOOK OJ^' JOEL. INTRODUCTION. The prophecy of Joel has as ite occasion the distress resulting from swarms of locusts and great drought. This is made the ground for urging repentance and humiliation before God — for announcing blessings yet to come upon the Church-nation of Jehovah, and judgments yet in store for its enemies. The prophecy is directed to Judah, and no reference is made to the rebel tribes of Israel. It is dif- ficult to determine, from the contents of the prophecy, the age in which Joel lived, and the opinions of commentators have been various. The viewsof those seem to us best sustained who regard him as the oldest (with perhaps the single exception of Jonah) of all the prophets whose records in separate books are handed down to us. See Introductions to the Prophetical "Writings and to Hosea. Some place his period as early as 870 B. C, and make him contemporary with Jehoiada the high priest (2 Kings xi. 17), and even anterior to Jonah and Isaiah. The reader should recall the history of Judah and all her departures from Jehovah,' and bis dealings with his people as recorded as far as 2 Kings xiv. The design of Joel, like that of the other prophets, is to acquaint Jehovah's Church-nation with the causes of Jehovah's judgments, their object, the design of his mercy, his dealings with them and his idolatrous enemies, and the final securement of the triumph of God-service over idol-service, of holiness over sin, and of salvation by Christ over all human methods. He exhorts them to repentance, shows them how to return, and promises God's mercy if they will. The entire book is poetical. The style of the prophet has been characterized as follows: "The style of Joel is equally perspicuous and elegant-; obscure only toward the conclusion, when the beau- ties of his expression are somewhat shaded by allusion to circumstances yet unaccomplished. His descriptions are highly animated ; the contexture of the prophecy in the first and second chapters is extremely curious ; and the double destruction to be produced by locusts and those enemies of which they are the harbingers is painted with the most expressive force, in terms that are reciprocally meta- phorical, and admirably adapted to the twofold character of the description." Vol. II.— 28 217 NOTES ON JOEL. CHAPTER I. JEHOVAH'S JUDGMENTO AGAINST HIS OHUECH-NATION.— HOW THEY AEE TO BE BEOEIVED. Veese 2. Hear, listen. Hath this been in your days? That is, " Is it not unparalleled ? Have the oldest of you over heard anything like it? IIus there been a plague like this? Is not this calamity as a warn- ing to avoid your sins?" 3. Tell ye your children pf it, and let your children tell their children, etc. ; let it make a lasting impression. 4. Palmerworm, locust, cankerworm, caterpillar. These are all names descriptive of different varieties of locusts or of different stages of their development, and probably not different insects. 5. For it ia cut off from your mouth. This scarcity of wine is represented as such that tiie lovers of wine could not be satisfied. 6. Nation, a swarm of locusts is figuratively called a "nation." Cheek teeth, grinders. The locust not only has a fearful look, but also eats with astonishing rapidity, so as aptly to be compared to a destruc- tive lion, voracious and strong to devour. There can be little doubt but that this language is also used with typical reference to the enemies of Ju- dah, who are referred to in the next chapter. 7. The grapes and figs were the chief fruits. The branches thereof are made white, bare and dry. Travellers assure us this is some- times done by locusts when very numerous. 8. Lament like a virgin, etc. Here follows a woeful picture of desolation, as when a betrothed one is bereft, and tlie worship of the sanctuary (ver. 9) set aside, and famine abounds iu the land (ver. 10). 9. Meat-offering, meal-offering. As to usual offerings, see Lev. i.-vii. 10. The oil languisheth, draws back or is restrained. Everything wears a mournful appear- ance. 11. Ashamed, overcome and mortified. 12. Pomegranate. This is valued for its lus- cious juice. • Palm, date. Apple, quince. Because, so that. 13. Sackcloth ; like black clothing with ua, the sign of mourning. 14. Sanctify, set apart, appoint. Solemn assembly, a day of restraint. Gather the elders. Notice how reference is often had to the early constitution of the Church- nation, with its theocratical order, Jehovah being supreme, and the elders representing the govern- ment and Church. Cry ; in Hebrew the intensive form, " cry earn- estly." 15. Day of the Lord, of his afilictive judg- ments. Under the old dispensation such visita- tions were properly regarded as chastisements and a destruction from the Almighty, and even yet are no doubt intended for this. 16. Meat, food. 17. Is rotten, withers. Garners, storehouses. 19. Fire ; either actually, as in times of drought often occurs, or else it is put for scorch- ing lieat. WilderneBS, open country, rural districts, as contrasted with cities or garden tracts. CHAPTER II. PEOPHECIES OF JUDGMENTS AND PEOMI8E8 OF BLESSING, IN CASE OP EEPENTANCE, TO JUDAH, JEIIOV All's CIIUECH-NATION. Some regard this as a continued description" of the locust evil and the drought, but these seem to ua in this chapter to be applied as the types of the greater invasion — viz., that of Sennacherib's army. Isa. xxxvi. 1 ; xxxvii. 30-36. 218 Chap. II.] NOTES ON JOEL. [Veb. 1-30. Verse 1. Blow ye the trumpet in Zion, etc. This is a call to the priests, whose duty it *vas thus to call the people together to solemn assembly. " Zion" signifies the place of temple- service, where Jehovah was acknowledged as God alone. Day of the Lord, ch. i. 15 ; a day of terrible visitation and of devastating judgments. 2. As the morning, as certain, as sudden and as far-reaching. Hos. vi. 3; x. 15. A great people and a strong. If this is referred to the Assyrian invasion, as seems in entire coincidence with the frequent typical refer- ence of the prophets (Isa. xxxvi., etc.), it shows how fully it was realized. It occurred about 710 B. C. Some, however, take it all as literally de- scriptive of locusts as a plague sent by Jehovah. 3. Fire — flame ; everything is destroyed as quickly and entirely as if a fire had done it. 4. As horsemen so shall they run ; they shall devastate the country with the speed of horsemen. ' 6. Be much pained, turn trembling. Gather blackness, lose its color. 7. See Prov. xxx. 7. The description of swarm- ing locusts is here, as all along, in view. 8. The sword, obstacles. Notbe wounded; rather, "not lose their order." 10. The earth shall quake before them. This picture of a swarming cloud or destructive judgment recurs in the New Testament. Matt. xxiv. 29. ■ 11. His camp, his force and agencies. Day of the Lord. See ch. i. 15. 13. Rend your heart ; sorrowful repentance, instead of mere forms of grief. Anger — repenteth. See Gen. vi. 6. When the sinner turns from sin, Jehovah turns from punishment. 14. A blessing behind ; that is, so give them prosperity as that they shall have plenty for food and for customary ofierings. 15. See ver. 1. 16. Gather the people, etc. The idea is, "Let not one be absent from this holy service of repentance and reconsecration." 17. Porch, outer court. Altar; that is, of burnt-ofiering, on which they had nothing to offer because of their famine. Thine heritage to reproach. The ground of plea is the preservation of a Church-nation as triumphing over idolatry, so that the idol gods should not seem superior to Jehovah God, the God of Israel. It was a strong plea. 18. Be jealous, have holy and special regard for. Ex. XX. 5. 20. But, also. The northern army ; these locusts (Jer. i. 14), as coming from the north, or here applied to the Assyrian hosts thus compared to them. Zeph. ii. 13. Bast sea. Dead Sea. Utmost sea, the Mediterranean. Thus they are described as dispersed far and near, in every direction except that from which they came. Done great things, made great destruction or pretension. 21. Fear not, O land. Now the land is ad- dressed as by the interposition of Jehovah relieved from its desolation. Pear not, have no anxiety. 22. Do spring, start to grow. 23. Former rain, etc. See Hos. vi. 3. In the first month, or as at the first, or afore- time; or some read, "punctual to its time." 24. Fats, wine-presses or vats. 25. The years, such abundance as shall make up for the destruction. Oh. i. 14. In order to make impression as to God's provi- dence and dealings, in ancient times it was more necessary than now to connect temporal prosperity directly with spiritual blessing, and temporal ad- versity with unfaithfulness. Tliis was demonstra- tive theology. So in the times of Christ miracles of healing were used' to denote spiritual recovery. Although God still as a rule thus connects tem- poral and spiritual manifestations, it is not so necessary as before, for with the light of the resurrection we can find grounds enough for faith even amid the darkest dispensation. 26. Ashamed, overcome. 27. Jehovah thus would still be shown to be the covenant God of his people. 28. Afterward, hereafter. Pour out my Spirit upon all flesh. Acts ii. 17-21 applies this directly to Pentecostal times, and it no doubt referred generally to the glorious future of the Church. Prophecy. Preaching and teaching are often thus included. 29. The servants, upon every part of the family and every class. It is "my servants" (Acts ii. 18), because the Gentiles thus became Jehovah's heritage. 30. Blood and fire and pillars of smoke. These are associated words of terror, in order to convey ideas of judgment. Josephus describes such appearances as actual at the period of the destruction of Jerusalem by Titus, but they refer 219 Chap. III.] BIBLE NOTES. [Vek. 1-21. to times of general portent, and in Matt. xxiv. are descriptive of final judgment. 31. Turned into darkness. Matt. xxiv. 29 ; Luke xxiii. 45, etc. 32. Shall be deliveraiice, escaped ones. Here again is the glorious promise which is the point- of all the Old Testament. Jehovah would amid all these changes preserve a Church and- bring forth a Messiah, a Jesus, a Saviour. Isa. xxxvii. 31 ; Amos v. 15 ; Kom. xi. 5. CHAPTER III. Jehovah's judgments upon his own and his people's enemies, and his continued peomise TO his ohukoii-nation. Verse 1. Bring again the captivity of Judah and Jerusalem, reverse or make an end of it. 2. Will plead, try the cause as in a court. 3. Cast lots ; that is, for their ownership. So little value did they set upon Jehovah's people that they traded them away for indulgence and wine. 4. What have ye to do with me ? " What are ye to me?" Tyre and Zidon, chief cities of idolatrous PhcBnicia, are here put for their heathen enemies in general. All the coasts, all those borderiijg upon." Pal- estine" here means Philistia. See Isa. xiv. 29. The name Palestine formerly attached to Philistia in particular, but came to be applied to all the Holy Land. 5. Goodly pleasant things, "my goodly things of my delight." See 2 Chron. xxxvi. 19. 6. The Grecians, the Javanites. Ezek. xxvii. 13. Border, homeland. 8. Sabeans, inhabitants of Arabia Telix or Sheba. Matt. xii. 42. In the rule of the Macca- bees, and after the period of Malachi, Judah flourished and the power of Philistia and Phoenicia was reduced. On the capture of Tyre by Alex- ander, many thousand of the Tyrians were sold into slavery. 11. Thy mighty ones. Even Jehovah's ene- mies are his mighty instruments. Isa. x. 5-7. Or it may represent Jehovah's people as assembling also. 12. Valley of Jehoshaphat. Ver. 2. Here we have, as in Ezek. xxxviii. and Rev. xix., a picture of the great final conflict between sin and holiness. 14. Valley of decision, of final trial and judgment. Day of the Lord. See ch. i. 15. 17. No strangers, heathen idolaters shall not possess her. From the time of Antiochus to the coming of Messiah they had tranquillity. See Dan. viii. 9 and ch. xi. 18. Temporal prosperity is here used to denote spiritual prosperity. Ch. ii. 25. A fountain. It is from Mount Zion, the Church of the living God, that the whole earth is to be refreshed. The valley of Shittim, of acacias ; the barren wastes. This was the other side of Jordan, and is put in general for waste places, How gloriously is thus set forth the perpetuity, extension and refreshment of the gospel dispen- sation 1 19. True, Jehovah's people suffered much, but it was because of their sins and to purify and pre- serve them ; but now we have announced the fate of idol kingdoms. These were bitter enemies. Ex, xiv. 9, etc. ; Ps. cxxxvii. 7. 20. Dwell, abide. Such is Jehovah's promise to his Church. 21. Their blood, guilt. " I will count them as innocent." The Lord dwelleth in Zion; that is, will take up his lasting residence with them. Such and so glorious are the consequences of the cleansing blood of Jesus Christ applied by faith and penitence to the believer. Faith in the covenant promises, in Jehovah as the true God, and in a Messiah to come, was the religion of the Old Testament, as it is of the New. What a blessed and glorious day will that be when this religion shall universally prevail, when all the dark corners of the earth shall be enlightened by the rays of the Sun of Righteousness 1 The Lord dwelleth for ever in Zion, and out of Zion shall his salvation come, and the light of his glory shine forth. Let the eye of our faith be directed to this happy period, and let our prayer be that with the fulness of the Gen- tiles all Israel may be saved. May he hasten it in his own appointed time 1 220 THE BOOK OE AMOS, INTRODUCTION. The prophecy of Amos was declared about 800 B. C. , Although he was born in Judah, he was chiefly a prophet concerning Israel and the surrounding idol-serying nations. See Introduction to the Prophetical Writings. He was contemporary with Hosea. ' Both describe the condition of the ten rebel tribes at the same period of their history. It was a most corrupt age, both in the Church and out of it, and we have here recorded judgments impending over the Syrians, the Philistines, the Edomites, the Ammonites, the Moabites and Judah ; and then the book more fully exposes the guilt and folly of rebel Israel. But the prophecy docs not close without faith-inspiring promises to the true Israel, and the prevalent design is apparent, as so often heretofore. Although punishing both, the difference in Jehovah's dealings with his erring people and the idol world is clearly pointed out, the ground of their misfortunes plainly declared and graphically illustrated, and the divine intent for salvation again reiterated. In each prophet we can find foreshadowings of the gospel, mercy and truth meeting together, righteousness and peace kissing each other. " Everything in Scripture crystallizes about the person of Christ." With the exception of the first verse, the whole book is in the form of a Hebrew poem and a vivid delineation of God's judgments upon the enemies of his Church, and especially upon unfaithful Israel. 221 NOTES ON AMOS. OHAPfER I. Jehovah's judgments against the enemies of israel. Veese 1. Tekoa, a place about twelve miles south-east of Jerusalem. Two years before the earthquake. This appears to have been a well-known and marked event of this period. Zechariah refers to it (xiv. 5), and some writers suppose it is alluded to in Isa. V. 25. 2. The Lord will roar from Zion, etc. Je- hovah is thus represented as sounding forth, from his sanctuary and the city of his holiness, his holy indignation against the transgressors. • Oarmel, a section of great fertility. Temporal dearth is here used to signify misfortune in gen- eral. 3. Thus saith the Lord, etc. ' We have here eight prophecies in succession commencing with the same piirase. Ver. 3, 6, 9, 11, 13; ch. ii. 1, 4, 6. The numbers "three" and "four" are equivalent to " for your repeated transgressions," just aa we use the words "several" or "mani- fold." Damaecus, the capital of Syria, their north- ern enemy. Threshed Gilead. This refers to their cruel severity against the two and a half tribes beyond Jordan. See 2 Kings x. 32, etc. Perhaps they were literally thrown before the ancient threshing- rollers and mangled by the sharp teeth thereof. 2 Sam. xii. 31. 4. House of Hazael ; the family of this Syr- ian king. Benhadad was his son and successor. 5. Bar, strength, gates and fortifications. Aven. This and Eden, or Beth-eden, were parts of Syria. Beth-eden, it is believed, was the place of a palace of the royal family. Kir ; a region bordering on the Caspian Sea. See how this was fulfilled about B. C. 740. 2 Kings xvi. 9. 222 6. The prophet turns from Syria to Philistia, and mentions four of her chief cities — the fifth, Gath, having been already reduced. 2 Chron. xxvi. 6. As to the locality of these border ene- mies of Jehovah's Church-nation, see Map I. Bear in mind that these judgments denounced are not against them merely as enemies to Israel, but because as such they opposed Jehovah and his kingdom, and served idols. Carried away captive. They did not treat them as prisoners of war, but sold them as slaves to their worst enemies. 2 Chron. xxviii. 18. 7. Send a flre, destruction. 8. See ver. 6. Philistia was reduced in the reign of Uzziah (2 Chron. xxvi. 6), of Hezekiah (2 Kings xviii. 8), and successively by the kings of Egypt, Babylon, Persia and Greece. 9. See ver. 3. Tyrus, Phrenicia, of which it was the capital. See Map II. Delivered up. See ver. 6. The brotherly covenant', the friendly un- derstanding with Hiram, etc. See 2 Sam. v. 11 ; 1 Kings V. 12. 10. But I will send a flre on the wall of Tyrus. See Isa. xxiii. History fully confirms it. 11. Edom. The Edomites were descendants of Esau, the brother of Jacob. 12. Teman — Bozrah. These were cities of Edom. 13. Ammon, descendants of Lot. Gilead was the land oast" of tlio Jordan. Tljoy thus strove to exterminate them and possess their land. Kabbah was the chief city of Ammon. 14. Day of the whirlwind, of the rushing on. Ezek. xxi. 28-32. According to Josephus, Neb- uchadnezzar conquered them five years after the destruction of Jerusalem. Chap. II.— III.] NOTES ON AMOS. [Veb. 1-16.— 2. CHAPTER II. Jehovah's judgments furtheb declared against his unfaithful church-nation and its ENEMIES. Verse 1. For three, etc. See eh. i. 3. Moab. These joined Israel between Edom and Ammon. Burned the bones. We have no other ref- erence to this event, unless the occurrence in 2 Kings iii. 2G, 27 is referred to. Not only wan- ton cruelty, but idolatrous sacrifices, are probably intended. 2. Fire, devastation. Kirioth, Kir. See Isa. xv. 1. Shall die, utterly shrink away. 3. The judge. At this time the chief ruler of Moab was not probably a king, but a dependent governor. 4. Three transgressions of Judah. Having specified surrounding heathen nations, reference is now had to Judah, a part of the Church-nation itself The law. See Ps. cxix. 2, etc. Their lies. False gods and idols are thus designated. 5. A fire. See ver. 2. 6. Three transgressions of Israel. The remaining chapters deal chiefly with Israel, to whom Amos prophesied. They sold the righteous for silver, and the poor for a pair of sho^s. This is meant to express their great covetousness, which led them to oppression and an overlooking of the Mosaic laws regulating labor and the relations of master and servant. 7. Pant after the dust of the earth, etc. ; they even begrudge them the very dust they use to throw upon their heads in their niourning. Turii aside the way of the meek; they thrust the meek or religious ones aside, as if of no account. Will go in, either as an act of idol-service, or as showing designed disregard to the Mosaic law. ^ The same maid; probably one prostituted in honor of Astarte. See Judg. ii. 18 ; Num. xxii. 6. 8. Laid to pledge ; they used garments which did not belong to them. Ex. xxii. 26. The condemned, wine purchased with money obtained as fines by false accusation and crimina- tion. The whole describes the apostate portion of the Church-nation as giving loose reins to idolatrous homage, and the corrupt practices resulting there- from. 9. The Amorite, This stands for opposing enemies in general. Num. xxi. 24. He, being chief at first, is taken for the whole class. 11. Naza,)Kites, persons by vow and absti- nence set aplart for special holy purposes. See Num. vi. Samson (Judg. xiii. 5), Samuel (1 Sam. i. 11) and John the Baptist were such. The de- sign of the early recognition of a limited number of such persons seems to have been to afford an illustration of entire self-consecration to the ser- vice of God. It was a voluntary vow, in which the world and the sensual were wholly ignored for the spiritual and immortal. 12. Gave the Nazarites wine to drink. They thus sought to make them break their vows. 13. I am pressed under you, as one weighed down by your iniquities. Most read as in the margin, "I will press your place," or "press you down." 14. Perish, not avail for. ■ 16. Courageous among the mighty, those usually noted for valor and prowess. In that day, the day of punishment. The whole depicts the defencelessness of a man or a nation without Jehovah. . CHAPTER III. THE unfaithfulness OP ISRAEL AS A PART OP JEHOVAh's CHURCH-NATION, NOTWITHSTANDING his GOODNESS TO THEM. — THE CERTAINTY OF SEVERE JUDGMENTS. Verse 2. You only have I known ; chosen as my special people, among whom, to sustain a knowledge of the true God. ishes in order to purify them. Therefore he pun- 223 Chap. IV.] BIBLE NOTES. [Veb. 1-3. 3. Here follows a series of comparisons to show the unuaturalness of their position. They were not agreed with Jehovah. 4. Will a lion roar in the forest, etc. They would not act thus if not seeking for carnal spoil. Some regard it as representing the certainty of Jehovah's visitation. 6. No gin, trap. The snare was set, and they were already caught in it. 6. A trumpet be blown in the city. The trumpet was the signal for war, and the people would naturally tremble in prospect. The Lord hath not done it. Jehovah is represented as sending upon them these evils on account of their sins. He declares himself to be as certainly and as definitely the Punisher of the wicked and of his unfaithful people as he is the Eewarder of his saints. 7. But he revealeth, except as he has thus revealed it. 8. The Lord God hath spoken. Jehovah is represented like a roaring lion speaking in thunder tones, and it was time for his prophets thus to warn and prophesy. 9. Ashdod ; the Philistines. Heathen nations are summoned to witness the criminality of Israel, and perhaps to aid in her punishment. 2 Kings xviii. 8. They treated their patron, Jehovah God, as idol-serving nations did not treat their gods. Samaria. As often before, the capital of the .rebel tribes is put for Israel in general, just as Jerusalem is frequently used to denote Judah or Jehovah's people. Oppressed, oppressions. 10. Know not, do not care. Store up violence and robbery, things ob- tained thereby. 11. An adversary. So Shalmaneser, king of Assyria, proved. 2 Kings xvii. 12. So shall the children of Israel be taken, etc. Crushed and broken, only a rem- nant should remain, as when a piece of Iamb is rescued from a lion already sated. That dwell in Samaria in the corner of a bed, and in Damascus in a couch. This may mean that those that rest in ease and luxury shall be taken out ; or, that the destruction shall be so thorough that even the sick and helpless will be carried off; or, again, " all except these shall be taken." These different explanations show that we cannot determine anything save the general import, which is that of thorough destruc- tion, " Corner of a bed " seems to us to denote a narrow resting-place ; and " the couch," the place of one who could not even command this. Da- mascus, the capital of Syria, is named, because, at the time of the Assyrian invasion, it was subject to Israel, and no doubt many of the people had removed thither. 2 Kings xiv. 28. 13. In, against. 14. Beth-el. This is now Beth-aven, " a place of idols." 1 Kings xii. 29; Hos. iv. 15. Horns. The ornamental projections denoted power, and were of service in the sacrifice for binding on the victim. Ps. cxviii. 27. 15. The winter-house with the summer- house ; all the various palaces of royalty and signs of flourishing dominion. Houses of ivory; houses ornamented with ivory. CHAPTER IV. ISRAEL, AS A PAET OP THE CHURCH-NATION, REPROVED STILL FOR ITS UNFAITHFULNESS. Verse 1. Kine of Baahan. They are here compared to the fat cattle of the region east of the Jordan, and like them were preparing for slaugh- ter. See Ps. xxii. 12. In the mountain of Samaria. See v. 9. This was their Mount Zion, but dedicated to idol- service. To their masters, or their master. Bring, and let us drink. They importune the king or prince to levy new taxes, and claim a greater share of the vintage, that they may drink it. 224 2. Take you away with hooks, etc., " he will take fast hold upon you and withdraw you." 3. And ye shall go out at the breaches, every cow at that which is before her ; or "ye shall go out at the breaches, each one right before her." "Cow," etc., is supplied by the translators. " They shall go out at the openings, one after another, as do cattle," seems to be the single idea ; or, " go out, each one striving to get ahead of the other, as in rows like captives." The whole depicts certain destruction and hurried retreat. Chap. V.] NOTES ON AMOS. [Vek. 1-18. Ye shall oast them into the palaoe ; or, "ye shall be thrown over the walla of the palace or fortress." 4. Gome to Beth-el and transgress. This and ver. 5 are ironical. Beth-el and Gilgal had become high places of idolatry. Hos. iv. 15. After three years. See Deut. xiv. 28. In their sacrifices and ofiering to their idols they kept some of the forms of the Mosaic law. 5. With leaven. This alludes to the thank- offering of leavened bread. Lev. vii. 13. This liketh you; " ye love thus to do" — to serve the idol calves which Jeroboam had set up with these forms. They used right forms for wrong worship, and, like errorists ever since, stole truth in order to sustain error. 6. Cleanness of teeth, famine, as they could not at times get enough to soil their teeth. 7. Yet three months to harvest; giving them full time for repentance, and by these dis- tinctions pointing them to the cause. 10. Stink, stench. In early English it was not so inelegant a word as now, and thus in the Bible what often seems abrupt or inelegant ap- pears so from changes of custom or language. 11. A firebrand plucked out of the burn- ing; a proverbial expression for preservation from utter extinction. Notice how the design of all these visitations had been to bring them to himself. 12. Thus will I do. See ver. 2 and 3, 13. For lo, he that formeth the moun- tains ; " behold, the God whom you will have to meet is thus majestic and powerful." That maketh the morning darkness; as when early clouds obscure the morning sun, and the thunders utter their voices. Treadeth upon the high places of the earth, walks high over all. The Lord. Remember always the significance of the special names of Deity. See note on Gen. ii. 4. CHAPTER V. lamentation, trophecy, invitation and waeninq in respect to israel, as a fart of' Jehovah's church-nation. Verse 1. Take up, utter. 2. Virgin of Israel. Jehovah had called her for purity, but now she had become corrupt. Forsaken, prostrate. 3. The city that went out, etc. ; the city that could muster a thousand shall only have a hundred left. To the house of Israel, for her defence. 5. Beth-el — Gilgal. See Hos. iv. 15. Beer-sheba. This was at the southern ex- tremity of the land, and Bcems to have had its idol altars. As to its early history, see Gen. xxi. 14, etc. They seem to have passed over to Judah for some forms of idol-worship. Gilgal shall surely go into' captivity; that is, its inhabitants. 6. House of Joseph ; here put for Ephraim, his son, and for Israel. 7. Turn judgment to wormwood ; so per- vert justice as to make it obnoxious. 8. The seven stars, the constellation Plei- ades. Job ix. 9. Orion. See Job ix. 9. Shadow of death, darkness or night. Vol. II.— 29 Oalleth for the waters. By evaporation particles are transferred to the clouds, and then descend in rain. The Lord is his name. This phrase is sig- nificant of hira as Jehovah, the covenant God of Israel. Ch. iv. 13 ; Gen. ii. 4. 9. That strengtheneth the spoiled against the strong, etc. We read, " That flasheth de- struction upon the strong, so that spoil cometh upon the stronghold." 10. Bebuketh in the gate, the administra- tion of justice. The gate was the place of public concourse and of judgment. 11. Burdens, oppressive taxes. 12. Turn aside the poor; that is, by bri- bery some of the judges give wrong judgment. 13. The prudent shall keep silence in that; time. The few who are righteous will not even present their cause, knowing that defence would be useless. 15. See ver. 10. 18. Woe unto you that desire the day o£ the Lord 1 etc. See Joel i. 15, etc. The desire. of deliverance from present evil may make the 225 Chap. VI.] BIBLE NOTES. [Veb. 1-8. ■wicked thus cry, but only to secure certain doom. 19. Leaned his hand on the wall aiid a serpent bit him. Tiiia represents one as put- ting Ijis liand against a wall of a stone house as a support, and a serpent coming forth therefrom. The ancient mud and stone structures not unfre- quently concealed serpents in the crevices. 20. Day of the Lord. See ch. i. 15. 21. Smell in your solemn assemblies, accept the smoke of their incense. 22. As to the usual ' offerings, see Lev. i.-vii. Although they adopted lyiosaic forms, they with them served idols and indulged in corrupt prac- tices, and Jehovah would not accept them. 23. Viols, harps. AH their sacred music would be an abomination, 24. Let judgment run down; that is, "let justice roll on and be satisfied in your destruction, without anything to impede it." ' 25. Have ye offered unto me sacrifices, etc. ; "do ye rely on your past services or ap- peal to your long faithfulness? If so, remem- ber that since then ye have sacrificed to idols. Ver. 26. ' 26. The tabernacle of your Moloch, "the tent of your idol." They had substituted this for Jehovah's sanctuary and worship. Isa. xxxvii. 13 ; Zeph. i. 5. And Ohiun your images ; " the Chiun of your images, or the'model from which your house- hold gods are made." Some take "Moloch" and " Chiun " as denoting two separate idols ; while more regard both as referring to the image of the planet Saturn, worshipped under this name. Compare Acts vii. 43. The whole in either case denotes prevalent idolatry. 27. Damascus, the capital of Syria, their northern enemy. ' The God of hosts. See ch. iii. 13. CHAPTER VL THE UNFAITHFULNESS OF ISKAEL AS THE OHUKOH-NATION. — THE RESULTS THEKEOP FURTHER DECLARED. Verse 1. Woe to them that are at ease in Zion, and trust in the mountain of Sa- maria I A double woe is here denounced — viz., against those who still clung to Judah and Jeru- salem and Mount Zion, but were listless and neg- ligent of duty ; and those who relied on Samaria, or Israel, and its idolatrous worship. Which are named chief of the nations ; that is, " woe to those who are the reputed chief individuals of these nations, to whom Jehovah's people look up." The prophet, though speaking especially to the ten rebel tribes, thus glances at Judah, "The house of Israel" here denotes both divisions, which, although now separate nations, are still one in the appointment of Je- hovah. 2. Calneh was on the Tigris; Hamath a great city of Syria ; Gath one of the five chief cities of the Philistines. Three prominent cities are here named as points for comparison. Be they better than these kingdoms ? or their border greater than your border? We may take this as a form of assertion that they were stronger, and had more territory, and yet Jehovah had caused them to fall ; and if so, how could these kingdoms of Judah andtflsrael hope 226 to survive in sin? Others take it thus; "Did not God give to them, while yet flourishing, a greater prosperity and a larger territory than to you? And yet, because of their sins, they are now destroyed, and so you need to take warning." 3. Ye that put far away, etc, " Woe to you 1" Ver. 1. " Put far away '' means,' " that flatter yourselves that speedy punishment does not await you." Constantly iii all these prophecies recall the manifold sins of Israel as recorded in the historical narrative of Kings and Chronicles, and previously. Cause the seat of violerice to come near ; encourage oppression and injustice on the part of the courts. ■ 4. Lie upon beds of ivory, etc. Luxurious indolence is thus described. ■ 5. Viol, harp or lyre. The idea is that of profane imitation of sacred songs. 6. Afaiotion of Joseph, for the destruction of Jehovah's people. 7. Banquet, noise of their revelry. 8. Hath sworn by himself. Heb. vi. 13 tells why. The excellency of Jacob, the pride of Jacob, or the Holy Land. Chap. VII.] NOTES ON AMOS. [Vee. H3. 10. Uncle, relative. And he that burneth him ; even he that burneth him. It was common to burn those who had died of plague ; and this probably describes a pestilence following war as one of Jehovah's messengers. Him that is by the sides of the house, sick in its innermost part. No, etc. Tliey shall all thus appear to be gone (ver. 9), and then shall he say to this, the only surviving one, " Hold thy tongue and wail not, for lamentation is useless and God will not hear." The whole portrays sad desolation and death as the result of sin. 11. " Breach " and' " clefts " describe wide and small breaks. 12. Shall horses run upon the rock? etc. Like one thus doing they had run against Jehovah. Turned judgment into gall, and the ftuit of righteousness into hemlock ; perverted justice into bitterness, and made righteous fruit as poison. 13. Horns, power. 14. The entering in of Hamath, the pass or border on the north. 1 Kings viii. 65. ' River of the wilderness. This probably refers to the brook Kidron emptying into the Dead Sea. 2 Kings xiv. 25. The Assyrian nation thus at various times aiHicted them, and finally destroyed them as a nation. CHAPTER VII. FURTHER PROPHECY AS TO THE PATE OP ISRAEL, A PART OP JEHOVAh's CHURCH-NATION. — THE OPPOSITION EXCITED AGAINST AM08 THEREBY. Verse 1. Showed unto me. This was for a type of evils coming upon the ten rebel tribes. We have here four such symbols in succession. Grasshoppers, locusts in the caterpillar state. Latter growth ; the " aftermath," or second growing of grass. It is probable the king in his exactions had claimed the first, as it is said, after the king's mowings. 2. By whom shall Jacob arise ? Who is Jacob, that he should endure ? This is a recog- nition of inability to save themselves, and a seek- ing . of refuge in Jehovah, and so he forgives them. He is small, reduced. This symbol thus rep- resents Israel as invaded and desolated by ene- mies, and then recognizing its own inability for salvation. 4. The Lord God showed unto me. We now have a second illustration. Galled to contend, ordered to punish. War is thus represented. Bat up a part. So now we speak of fire as licking up the water. The whole is a vivid image of destruction. The design of the prophecy is to make decided impression on the minds and hearts of the people; hence the prophet avails himself of such forms of expression as strike the imagina- tion, and such illustrations as are pointed and impressive. 5. See ver. 2. 6. The Lord repented for this. Such is the forgiving forbearance of our Lord or God. 7. Made by a plumb-line, exactly and cor- rectly made. Jehovah had made man "up- right" or plumb, and had chosen Israel as his upright nation. Now he will measure them with a plumb-line and deal with them with exact- ness. 8. Set a plumb-line in the midst of my people Israel, judge them with exactness. 2 Kings xxi. 13 ; 2 Sam. viii. 2. 9. High-places. 1 Kings xiv. 23, etc. The names of Abraham, Isaac and Jacob are all used in reference to Israel, as if to recall the covenant relations through each. House of Jeroboam. He was the king who had been prominent in leading Israel into idola- try. 2 Kings xvii. 3-23 shows us the fulfil- ment. 10. Priest of Bethel, of its false worship. 1 Kings xiii. Conspired, etc.. It was only because he had told the truth. Not able to bear. This expresses gross out- rage at his faithful words. 12. Seer, vision-man. Amos was a native of Judah, and Amaziah would have him live and prophesy there, if at all. 13. Chapel, sanctuary. 227 Chap. VIII.] BIBLE NOTES. [Vee. 1-14. Court. It was a place of tlieir idol, and prob- ably the king had also a palace there. 14. I was no prophet, etc. Amos here gives his authority and his commission. Sycamore ftuit, wild figs. 16. Amaziah thus opposed the command of God. 17. A harlot, be treated as one. Divided by line, measured out among ene- mies. All this denotes complete subjugation. CHAPTER VIII. THE FATE OF ISRAEL, AS A PART OF JEHOVAH's UNFAITHFUL CHUECH-NATION, FURTHER TYPIFIED AND FORETOLD. Verse 1. Summer fruit, ripe and ready to fall. 2. The end, the time of ingathering for de- struction. Pass by them. How often he had over- looked and forgiven their sad unfaithfulness the whole history from Abraham's time to this date fully shows. 3. The Bongs of the temple shall be bowl- ings in that day, etc. This conveys the idea of great anguish, so that even the usual burial-ser- vices are not performed, and they are cast forth " with silence," instead of with wailing and signs of mourning. 4. Swallow up, pant after. 5. When will the new moon be gone that we may sell corn 9 Time set apart from secular to sacred duties they were in haste to have pass away. See Num. x. 10. As to "new moons," see Num. xxviii. 11. Set forth wheat, open for sale. Making the ephah small and the shekel great; giving small measures and taking large l)ay. Tlio oi)hah was about three pocks, and the shekel by weight equal to about fifty cents. The language here, however, simply expresses that covetousness which not only made them anxious for trade at all times, but also led them to dishon- esty. Always in the Bible " covetousness " is rep- resented as the great antagonist to piety. "Ye cannot serve God and mammon." The matter was decided long ago, and yet multitudes continue to try the experiment. 6. That we may buy the poor for silver, command their labor for some little piece of silver, instead of giving them a portion of the crop. Shoes, sandals. See ch. ii. 6. Sell the refuse of the wheat. This either 228 means' that they sold them the poor grain not fit for use; or else that, instead of leaving the glean- ings, according to Jewish law, for the poor, they gathered and sold even these. 7. The excellency of Jacob ; by his Holy Land, and thus by the terms of his covenant, which was on conditicm of their faith and obedi- ence. Some take it as a term here for Jehovah himself, since he was their excellency. 8. Shall not the land tremble for this? Shall not its people have great fear ? Rise up wholly as a flood. The land is rep- resented as upheaved by an earthquake, as when billows rise. As by the flood of Egypt, as does the river of Egypt; that is, the Nile, which rapidly over- flows. 9. Cause the sun to go down at noon. These are typical expressions for great tribulation. Compare references, and see Matt. xxiv. 29, etc. 10. Sackcloth, etc. These were customs of mourning. All this came to pass when Assyria carried them captive. 11. But of hearing the words of the Lord. Spiritual famine and dearth are worse than tempo- ral. They should have no prophets, and in their desolation their Jehovah would not speak to them. 13. Pair virgins and young men faint for thirst. A figure of spiritual desolation. 14. The sin of Samaria; the false idols which this kingdom, of which Samaria was the capital, had set up. Thy god, O Dan, liveth; or, "by the life of thy god, O Dan." See 1 Kings xii. 26-28. The manner of Beer-sheba ; the worship maintained there. This also was a place of idola- try. Ch. V. 5. Chap. IX.] NOTES ON AMOS. [Ver. 1-15. CHAPTER IX. FURTHER PROl'UECIES AS TO THE FATE OF ISRAEL, AND PRECIOUS PROMISES AS TO THE FUTURE OF THE CHURCH. Verse 1. This is a continuation of the former prophecy, and is closely connected with the closing verse of the previous chapter. Upon the altar, beside the altar ; that is, of the false god. Ch. viii. 14. Lintel, upper doorpost ; the cap or capital. Cut them in the head. The idea is, " Use these doorposts as instruments for destroying these apostate idolaters." 2. Hell. This is put for the lowest depths, or most secret hiding-places. There is no escape from Jehovah's omniscient justice. 3. Top of Oarrael ; amid its woody heights. It was the most conspicuous point in Palestine. The serpent, enemy. See Isa. xxvii. 1. 5. Shall rise up wholly like a flood. See ch. viii. 8. 6. His stories, his superstructure ; and hath founded his archway (troop) upon the earth. Gen. i. 6-9 ; Ps. civ. 3. The Lord is his name. This is Jehovah, in contrast with idols. This phrase, so often re- curring, is not a mere form, but is in itself the expression of the true God, as contrasted with idols. 7. Ethiopians, Cushites. They were first from Arabia, but afterward there was a Cushite colony or nation in Africa. ' Caphtor, Crete or Cappadocia. Kir, Georgia, between the Black and Caspian Seas. They had acted like heatjicn, and like them were to be transplanted. We may paraphrase thus : " Do not infer, because I have brought you out of Egypt, that you are secure ; for so have I dealt with heathen nations, and yet destroyed them." As a nation the ten rebel tribes would cease to exist, but as individuals a remnant would be preserved. Obad. i. 20. 9. Sift, scatter. Yet shall not the least grain fall upon the earth. Although thus scattered, they would not take root and grow into a nation. 10. Nor prevent us, anticipate or reach us. 11. Tabernacle of David, house. It means the gospel dispensation, of which David was the type, and Clirist the Messiah, the fulfdment. Some take it as a direct reference to the re-estab- lishment of Jewish authority, for, although they lost their independent nationality, the Romans permitted them to legislate as to all ecclesiastical matters. The Church was raised from its fallen state by the accession of Gentiles as a part of the true Israel. Acts xv. 16. 12. Edom. This is put for Gentiles in general. These were among the first converts. We have precious promises as to the calling of the Gentiles. Isa. xlix. 3 ; liv. 3, etc. Which are called, shall be. 13. Treader of grapes, wine-presser. The mountains shall drop sweet wine, and the hills shall melt. Under a beautiful picture of rural prosperity spiritual blessings are set forth. Isa. Ixii. 8, 9, etc. 14. Bring again the captivity, reverse it. They should once more have a home of some per- manency in Palestine. 15. And I will plant them upon their land, etc. How gloriously each prophecy has in it gra- cious words of encouragement for the Church, notwithstanding the required threatenings and visitations of justice! Each prophet is a faith-book for Jehovah's people now, as well as a record of the results of disobe- dience. With all their diversities of style, manner, diction, time of utterance, etc., all the, prophecies have faith as their centre and repentance as the only other saving grace ; with all, their warnings, expostulations and predictions present to every true worshipper the grounds upon which he may hope for acceptance and salvation. The coming Christ is the central figure to the eye of faith ; while around him cluster promises of enlargement and spiritual increase, which enable us to thank God for his marvellous preserving prov- idence, as manifested to his Church ; and at the same time enable us better to recognize the manifold designs of Jehovah in chastising his people for their manifold departures both in faith and practice. 229 THE BOOK OF OBADIAH. INTEODUCTION. The period of Obadiah's propliecy was probably just after Jerusalem had been taken by the Chal- deans. It has reference to the judgments to be inflicted on the Edomites or Idumeans for their cruel treatment of the Jews. The book ends also witli a promise of restoration to the Jews. Thus the Church in the time of its secret disaster sees that Jehovah will punisli his and its enemies, and is assured of coming deliverance. The conquest of Edom occurred about five years after. Obadiah probably remained at Jerusalem after the captivity. See Introductions to the Prophetical Writings and to the Minor Prophets. The destruction' of heathen enemies and the preservation of a remnant of grace are constantly assured, and the harmony of the prophecies is no less evident than that of the Gospels. 230 NOTES ON OBADIAH. PROPHECY OF JUDGMENTS TO COME UPON EDOM AS AN ENEMY OP JEHOVAH'S CHURCH-NATION.— PROMISES OF DEIJVERANOE TO JUDAH. Verse 1. Bdom, Idumea, the land of Esau. We have before repeatedly noticed the aninlosity shoWn by Edom toward Israel. Num. xx. 21; 2 Kings viii. 20 ; Ps. Ix. 8 ; cxxxvii. 7 ; Jer. xlix. 7, 8, etc. Rumor, report, communication^ edicti See note on Jer. xlix. 14. An ambassador. The heathen are thus rep- resented as summoned to battle. Against her, against Edom. Even their idol neighbors are thus represented as turning upon them. Ver.2. They were destroyed by Nebuchad- nezzar. God often thus, in the great conflict be- tween the Church, or true faith, and the idol na- tions, or false faith, permits the enemies of his Church to destroy each other. 3. Clefts of the rock ; as those secure in natu- ral fortresses, and trusting to thdm for protection instead of to God. 4. See Job xxxix. 27. 5. If thieves came to thee, etc. The idea is this: "If thieves came, that would be bad enough, but they take only what they want, and even the grape-gatherers would leave some glean- ingi; but God would be more exacting than this." The exclamation, "How art thou cut ofT!" is thrown in to give intensity and vividness to the expression. 6. Searched out, for destruction. Utter deso- lation is depicted as a result of opposition to Jeho- vah and his people. Thus the Church was encour- aged and ita idol-serving enemies forewarned. 7. All the men of thy confederacy ; " all thy allies, who had promised or might be expected to aid thee, have only assisted to drive thee to the very borders of thy territory." Bat thy bread, "thy dependants," or "those indebted to thee." At peace, in covenant. A wound, snare. Understanding in him, reliance upon him who might reasonably have been expected to aid. Some understand it as referring to Edom. 8. In that day ; that is, the time of visitation. Mount of Esau, Mount Seir. The two stand for " valley and mountain." 9. O Teman, a chief city of Edom. 11. Stoodest on the other side, assumed a hostile attitude. Strangers, the heathen. This probably refers to the time of the final destruction of Jerusalem by Nebuchadnezzar, B. C. 588. Oast lots. They are represented as sharing the spoil with the heathen. From what they knew of Jacob and the covenant promises, and of Jeho- vah's dealings with Israel, they should have acted difierently. 12. Looked on the day, seemed pleased with it. Became a stranger, was treated as an alien. Although once alienated, they had been recon- ciled, and Jacob and Esau were brethren still. Proudly, exultingly. 13. The gate of my people. They were dis- honoring Jehovah in throwing contempt on his chosen. 14. In the cross-way. Some pass, which they guarded, is here referred to. 15. The day of the Lord, of his judgment. Joel i. 15, etc. Thy reward, dealings or deed. " 16. Have drunk, of the cup of God's wrath. The Jews had experienced tribulation, but the heathen should experience far more. See Jer. xlix. 12. There are points of resemblance in sev- eral verses of the prophecy of Jeremiah as to Edom, which show that Obadiah was familiar with it, and is thUs authorized to repeat its predic- tions and enlarge upon them. See Jer. xlix. 7-23. Swallow down, drink to the dregs. 17. But upon Mount Zlon shall be deliv- erance, and there shall be holiness. From prophecies of evil upon the idol heathen, Obadiah now turns to predictions of blessings upon Judah, and thus by double assurances confirms the faith of those trusting in Jehovah. Deliverance, the escaped; Those taken cap- tive and preserved from destruction should be the 231 Ver. 18.] BIBLE NOTES. [Ver. 21. remnant who would return to Mount Zion and Jerusalem. Possess their possessions, again enjoy them. See Ezra and Nehemiah. 18. Judah and Israel (called Ephraim or Jo- seph) are here both specified. Although Judah was chief, we have before noticed how, by the downfall of Assyria, the captive ten tribes became subject to Babylon, and so became mingled with the Jews taken by Nebuchadnezzar at the fall of Jerusalem. The restored Hebrews, history tells us, did in the time of John Hyrcanus subdue the Edomites, and leave none remaining. See notes at close of Malachi. 19. They of the south, of Southern Judah. Mount of Esau; Mount Seir, put for the land of Edom. The plain, low country along the Mediterra- nean. These should overrun the Philistine ter- ritory which bordered also on the sea. Samaria, the capital of Ephraim, or the ten rebel tribes. Gilead, the land east of the Jordan, opposite Benjamin, which was now embraced by Judah. 20. Captivity of this host of the children of Israel shall possess that of the Canaan- ites. These scattered ones should come again to possess the land of Canaan. Unto Zarephath ; in Phoenicia. Sepharad, probably Sardis in Ionia. See Joel iii. 6. Thus both Israel and Judah are recognized as having individuals who would share in the return, although Judan alone appeared prominent, as the tribe of the Messiah and as now the centre of the promise. 21. Saviours, deliverers. This probably al- ludes to the family of the Maccabees, who, after the return and after the times of the last prophet, Malachi, governed the Jews for one hundred and twenty-six years, and sustained the true faith, judging or punishing the Idumeans. The kingdom shall be the Lord's ; that is, Jehovah's instead of that of Baal or any idol god. Thus, in the conflict between the world and the Church, whatever might seem at times, eventually the Church would triumph. This blessed assurance, and that of the coming Messiah as the seal and proof of the assurance, are the thrill and centre of the word of truth ; and through all the prophecies we find that mercy and punishment, justice and judgment, afilictions and warnings, persuasions and promises, all tend to assure the faith of the Church of this thing — that God was dealing with the heathen nations for their destruction ; with his people for their purification and preservation, and because of their departures from him, and in order to bring about that grand eventual crisis of grace and salvation, the coming of the Messiah our Saviour as a Redeemer — a perfect Sacrifice, a Propitia- tion for our sins ; through whom, by faith and repentance, we may be reconciled to God. Thus, what- ever might seem to the eye of man, the covenant made with Abraham and his seed was in process of fulfilment. 232 THE BOOK OF JONAH INTRODUCTION. Jonah was probably the earliest of the twelve minor prophets, and his book relates to a period about 850 B. C. See Introductions to the Prophetical Writings and to the Minor Prophets. The prophecy relates chiefly to Nineveh, the capital of Assyria, the great overpowering nation of those days. God thus saw fit to send one of his prophets out of his own land to prophesy against the capital of this great idol-serving nation. Nab. iii. 1 ; Zeph. ii. 13-15. He was also a prophet to Israel, or the ten rebel tribes. See 2 Kings xiv. 25. There was a contemporary prophet in Judah. 2 Chron. xxv. 15. Jonah is first si)okcn of as a prophet in 2 Kings xiv. 25 ; lie was an Israelite of Gittah-hepher (Josh. xix. 13), in the tribe of Zebulon. As to the locality of Nineveh, see Map. I. If expounders are correct as to the period of Jonah, he was the next prophet to Elisha. It was not only an age of miracles, but of peculiar ones (see miracles of Elijah and Elisha, 2 Kings i.-xiii.) ; and as the design Avas to make pointed and permanent impression, it is done by most extraordinary means. The evils of disobedience and the forgiving mercy of God are here illustrated, as well as the im- portance of patience on the part of God's people when his judgments against their enemies do not occur as they had expected. The book of Nahum furnishes the sequel ; and while this book shows his forbearance, the other declares his executed judgments. In his mercies and his judgments ho is alike with his Church-nation, and punishes his and their enemies at once, or delays, as seems in his infinite wisdom best adapted to the needs of his people, and the final and utter discomfiture of their enemies. Vol. II.— 30 233 NOTES ON JONAH. CHAPTER I. THE MISSION OF JONAH TO NINEVEH, THE CAPITAL OF AN IDOL-BERVING NATION. — THE RESULTS OF JONAh's DISOBEDIENCE. Verse 2, Nineveh, the capital of the great Assyrian empire which afterward subdued Israel. AVhile recounting the errors of Jehovah's people, we are not to forget that the idol-serving world was still more corrupt. Nineveh, like Babylon, is used as a type of 'the ungodly world. Cry against. it; that is, as a prophet utter prophecy against it. ^ 3. Tarehiph, a colony of Phoenicia. Isa. xxiii. 1 ; see ver. 10. Joppa. This was a harbor on the Mediterra- nean coast, and a seaport for Jerusalem. 5. Every man unto his god. As they were probably Phoenicians, each had his little image of idol gods. Wares, merchandise. Sides, innermost part. Was fast asleep. Though the most guilty person, he was the least affected. Such is often the stupefying tendency of sin. 6. Thy God. The shipmaster or captain knew him to he of a different nation, and thus summons him to call upon his god. 7. Cast lots. This was usual, and God often thus indicated his will. See references. 9. I fear, "I reverence," or, "am a worship- per of." 10. From' the presence, from his service. See ver. 3. 11. The sea wrought, the sea grow more and more tempestuous. 13. Rowed hard. They thus showed a desire to save him. 14. Cried unto the Lord. These heathen idolaters are thus led to pray unto Jehovah, the God of Israel. For this man's life, because we are thus about to deprive him of life. Innocent blood, let us not be guilty of thus treating an innocent person. Thou, O Lord, hast done as it pleased 234 thee. They did not fully understand it, but recognized a divine agency in the matter. 16. Offered a sacrifice unto the Lord, and made vows. Thus the heathen were led to rev- erence Jeliovah as God, and imitated the worship and consecration of God's own people. We have before this very frequently seen in the sacred nar- rative how Jehovah God taught not only his own people to fear him, but also other . nationsi A wonder, like those of Egypt, is now wrought before the Ninevites or Assyrians, and the ruling power of the world is thus taught in reference to the true God. 17. Had prepared a great fish. This intro- ductory sentence of this miracle in itself answers all the petty objections which skepticism has freely hurled at this account of Jonah. While silly men cry out it is impossible, the answer of Jesus him- self under other circumstances is a logical rejoin- der here: "With man this is impossible, but with God all things are possible" (Matt. xix. 26) ; "With God nothing shall be impossible." Luke i. 37. The idea which reason forms of a God is consistent with such revelation, for the idea of unlimited superiority is involved in any adequate conception of a Supreme Being. The first thought of Deity is as of One before whom the human distinctions of "possibility and impossibility" vanish, and all is made actual to the believer. The question of authentic record is tho only one involved, and the canonical character of this prophecy is well established. We are not, from the human standpoint of this age, prepared to sit in judgment as to what meth- ods were best adapted to make such impression as should best promote the interests of Jehovah's Church at the period of Jonah. While it is proper to explain miracles, so far as they can be made to accord with human nat- uralness, yet we are to do it in that kind of spirit which makes us prepared to take the higher stand- Chap. II.] NOTES ON JONAH. [Vbk. 1-5. point of faith, and to believe a miracle just be- cause it is unnatural and extraordinary ; for that is just what miracles were meant to be and are; and in that very thing they test, exhibit and con- firm the divine character of Jehovah's relation to his people, as they did that of Christ in his actual presence. We test men now-a-days by what they say and what they do ; and just such a test was afllbrded and presented in the Old Testament records of Jehovah's communications with men and to men, and in the conduct of his ministers. So in the New Testament the life and acts of Christ and his apostles formed the groundwork of faith, as well as illustrated and applied the practice. The period of Jonah was just such as needed a strong and powerful impression to be made upon the chief of the idol-nations, upon all Israel, and upon the prophet Jonah, by a miracle, the fame of which, from its very character, would be spread everywhere abroad. It comes in just after the age of Elijah and Elisha, and accords in general character with such miracles as the raising of a widow's son (1 Kings xvii. 17), the dividing of Jordan by Elijah (2 Kings ii. 8), and the aston- ishing series of. miracles wrought by Elbha. See 2 Kings iv., v., vi. The God who caused iron to swim, who restored the dead, who struck with blindness the Syrian host, and who in manifold ways illustrated his miraculous power, would not be at a loss how to sustain Jonah amid the deep waters, God's ways are not our ways, and man never seems so puny as when he attempts to doubt the possibility of a Creator's suspending, altering, or modifying his own laws. In fact, those very words which, in the weakness of human language, we use to convey the idea, are themselves faulty ; for what we call a suspension is not such in fact, but the miracle is but the exercise of the divine will, and is as much a harmonious part of Jehovah's great plan as are our so-called laws of nature and their results. I do not see just how the world was made, or how the miracles in Pharaoh's time were done, or how the Red Sea was divided, or how a thousand 'other wonderful things happened all along in Jewish history ; but I do see how, when evidence is afl[brded as to the correctness of the record, the heart of faith receives the Word and it becomes fruitful. Having pored over all these past won- ders, and found penitence and faith made more and more saving graces, there is no occasion for stumbling over Jonah and the whale, but, as be- fore, receive by faith the engrafted word, and study chiefly the particular design of such a miracle at this time, and what purposes it accomplished. While one class of miracle-examiners try to scoff" at such a miracle as wholly impossible, another class try to explain this, as they do many others, as quite a possible and probable thing under the operation of natural causes. " I must beg leave to differ from both. The one class are outright infi- dels, and the others try to explain divine things on the level of human reason, and make out each miracle as not so very miraculous after all. It is well enough to let these extremes meet, for while one class think the miracle so unnatural as to be beyond belief, another class see -so much in it, possible and natural, that they hardly make it a miracle at all. It is far better to get at the real sense and meaning of the original, and then, with faith in that God who as easily works out a mira- cle as he made a world, receive the truth in the love of it, and learn the lesson it conveys. With the Christian the practical question is not so much how it could have been, as what was the design of the miracle in its bearing upon the interests of Jehovah's Church. In the belly of the flah, bowels of the fish. The kind of fish is not specified. We see by Jo- nah's case that the Lord has a care for his ser- vants even amid their wanderings from him. Three days and three nights. This is used in Matt. xii. 39, 40 as either an illustration or a type of our Saviour's burial and resurrection. CHAPTER II. Jonah's pra,yee: his deliverance. Verse 1. Jonah prayed. He did the right thing. 2. Belly of hell, from Sheol ; that is, as if from a place of departed spirits, or from the deepest recesses. 3. The floods, waters. 5. Even to the soul; peril of my life. The weeds "were "wrapped about my head. He thus speaks of himself as like one entangled by sea-weeds, and held fast under water. ' 235 Chap. Ill— IV.] BIBLE NOTES. [Veb. 3-10.— 1,2. All this, from ver. 2 to ver. 11, is a poetical description of his experience, in form like the songs of Moses, Deborah, etc. 6. Bottoms of the mountains, the cleft rocks at the bottom of the sea. The earth with her bars was about me for ever. It seemed as if the eurtli had barred him in. .We still speak of " earth" to denote land and water. 7. My soul fainted within me, "my life was wellnigh overwhelmed." Now he sought the Lord: before this he had run away from him. Ch. i. 3. 8. They that observe, regard or resort to. Lying vanities. Ps. xxxi. 6. Idols are thus called, and it applies to anything leading us away from God. Their own mercy, their chief good, of which God is the Source and Essence. This is true not only of idolaters, but also of all who forsake God, 9. I will pay that I have vowed. God's delivering goodness ouglit to be thankfully ac- knowledged ; , if in our distress wo made vows of gratitude and obedience, we ought carefully to pay what we have vowed. Salvation is of the Lord, is all to be as- cribed to him. 10. Spake unto the fish, commanded. He who at creation could speak and it was done, could make the creature obey. CHAPTER IIL JONAH NOW OBEYS GOD. — THE EESULT OF HIS MISSION AND PROPHECY TO THE NINEVITES. Verse 3. An exceeding great city of three days' journey. It needed this time to go com- pletely around it. This great capital of Assyria is represented as having had about six hundred thousand inhabitants. It was situated on the river Tigris. See Map I. 4. Began to enter into the city a day's journey. He penetrated a short distance into the city, and thus began his cry or prophecy near the suburbs. And he cried. Here we have a forecast of the preaching of the gospel to the Gentiles. 5. Proclaimed a fast and put on sack- cloth. Fasting, sackcloth and ashes were the ancient symbols and accompaniments of mourn- ing and pciiitencc. 6. Arose from his throne ; thus, as it were, suspending his royal function in order to mourn. 8. Let them turn every one from his evil way. Here we have a picture of full and hearty repentance. Prom the violence that is in their hands ; thoir ovory-dfty actual sins — iiijuHtico, violence, oppression, which were prevailing sins. 10. God repented of the evil that he had said that he would do unto them. They changed their conduct and showed sorrow for their deeds, and so the conditions under which he had declared punishment were changed. God no doubt often averts intended calamities from' na- tions in answer to prayer and because of their reformation. Even moral reforms no doubt often avert his judgments, although they do not save the soul. Theirs was probably not a repentance unto life, but, like most reformations made in terror, lasted only a short time ; for history records tlio destruction of the city by the Medes under Arbaces a few years after. The book of Nahuni, which relates to this same city, declares also its final and completed destruction. Our Saviour told the Jews (Matt. xii. 41), "The men of Nineveh shall rise in judgment with this generation, and shall condemn it, be- cause they repented at the preaching of Jonas ; and behold a greater than Jonas is here" — words still more alarming to us if we continue impeni- tent. May they bo dcej)ly impressed on our minds ! CHAPTER IV. JONAH's disappointment. — HIS REBUKE. Verse 1. Very angry. The word for "an- ger" and "grief" in Scripture is often the same, and sometimes intense emotion is denoted instead 236 of angry rage. Here the sense seems to be that of vexation and displeasure. See ver. 6. 2. Slow to anger. Jonah had, in his prob- Chap. IV.] NOTES ON JONAH. [Vek. 4-11. able knowledge of the history of the Church and of its enemies, known of God's merciful dealings. See Joel ii. 13, etc. He felt that many would laugh at his prediction because it had not come to pass, and would not recognize the fast and re-' pentance as the averting cause ; so the human in his nature triumphed over the higher principles of grace, and led him thus to complain as one mortified and exposed to the suspicion of false prophecy. Others, however, take his complaint to have been not so much personal, as that a hea- then nation serving idols, and an inveterate enemy to Jehovah's Church-nation, should thus have a deserved and impending judgment averted. 4. Doest thou ■wrell to be angry ? Nearly as in the margin, "Art thou greatly vexed?" God kindly expostulates with him, and by a sym- bol conveys to him the lesson of submission. It is the mild reply of a gracious God to his erring servant. 5. Jonah's faith, like that of many, seems at this time to have been vacillating ; and while in- clined to believe that the judgment he had de- clared would be averted, he still almost hoped that in some degree there would be a fulfilment of his prophecy. We must not preach the terrors of the Law with that kind of zeal which makes us feel it a pleasure to preach them. Two men were once talking of attending church, and were dis- cussing diflferent preachers. " I will not go to hear that one," said the first, "because he preaches me into hell." " Does not the other also preach about hell ?" asked the second. "Yes, but the first preacher, as if he rejoiced in being able to declare such terrible truths, and as if half wishing that I might be punished ; but the other, as if lovingly warning me of my danger and seeking my rescue." We are not to imitate Jonah's apparent spirit here. A booth. This was a kind of rough tent. Probably, from his nearness to the city, brush- wood was not plenty, and it was a very imperfect protection. G. Prepared a gourd; not our common gourd, but the castor-bean plant, which has very large leaves and a rapid growth. 7. And it emote the gourd, that it with- ered. For one day he knew the blessing of this protection. 8. A vehement east wind, a scorching east wind. Tlio east wind was the dry, withering wind of this land. I do well to be angry, I am much vexed. 10. Hast had pity on the gourd, a desire to spare. The argument here is from' the less to the greater. He regrets even to see this plant die — both because of its extent, and because it answered some purpose — and why should he not still more regret to see a universal destruction of a vast city? Lest he should claim that, unlike the plant, the city was corrupt, the next verso makes no reference to the adult masses, but bases the appeal on the mercy needed to children and animals. Between such and this plant there were just points of comparison. 11. That cannot discern between their, right hand and their left, have not come to years of discretion. The book of Jonah is to be judged with reference to the period of its prophecy and the design of its utterance and record. It was a period when profound and startling impression needed to be made upon the Ciuirch and tlie world. A prominent lesson which we have found all along, as being taught by sacred history and by the prophets, is the superiority of Jehovah God over idol gods. Miracle and prophecy, as combining divine works and divine words, are the almost necessary tests, just as now we must judge men by their words and by their works. At this period (see 2 Kings xiii.) the Cliurch and the outside world not only needed miracle, but also miracles extraordinary among miracles; and they had them, not less from Elijah and Elisha than in the case of Jonah. The power and glory of Jehovah, the divine patience, the selfishness of the carnal heart, the efll'ect of God's judgments ever upon idol-serving kingdoms, the necessity of implicit confidence in God, and the impossibility of hiding from duty, — these are the chief and prominent lessons of the book; while in tlie sending of this messenger to the Gentiles the Jews could see the possible result of their rejections of Jehovah, and we can detect a typical prelude to the extension of the gospel dispensation. The evi- dence of Jehovah God's superiority over all gods, and the results of disobedience to him, which are the burden of many books and illustrations in Scripture, are here taught with no less force than before. 237 THE BOOK OF MICAH. INTRODUCTION. The prophet Micah lived from about 758 to 700 B. C, and T^as contemporary with Isaiah, Hosea and Amos. See the introduction to the Prophetical Writings as to this period in the history of the Church- nation. He was born in the low country of Judea, but prophesied in respect to Israel and Judah, and also as to the idol-serving enemies of Jehovah and his kingdom. The design of the prophecy is appa- rent, and is in exact accordance with the other prophets of his time. Judgments are declared against the erring nations, and warnings uttered ; while amid all their desolations they are pointed to greater evils coming upon idol kingdoms, and assured of the ultimate restoration of Israel, and of the final success and triumph of Messiah's kingdom. Amid stern rebukes and threatened judgments, designed for their reformation or to acquaint them with the real cause of all their trials, they are thus constantly assured of God's merciful covenant regard, of the destruction of his and their idol-serving enemies, and of the eventual and glorious enlargement and establishment of the kingdom of righteousness. The destruc- tion of the kingdom and capital of the ten rebel tribes, the desolation of Jerusalem, the captivity of the Jews, their future restoration and flourishing condition under a new dynasty (probably the Macca- bees ; see close of Malachi), and the advent and reign of Messiah Christ, are the prominent contents of the book. The pious reader, as so often before, discovers Jehovah's jealous care for his Church- people, his chastisements and their designs, his triumph over all opposing forces, and the divine assur- ance of a firm faith that Messiah and his kingdom shall yet fill the earth. Thus the materials for faith and the arguments against unfaithfulness were accumulating as history, miracle and prophecy were repeatedly conjoined, and we now have the full and complete evidence thus furnished as to the plan and method of grace. 238 NOTES ON MICAH. CHAPTER I. ;fEnOVAH's JUDGMENTS UPON HIS OHUROH-NATION AND ITS ENEMIES. Vehse 1.' The Mdrasthite; Probably of Gath, a city in Judah, soutii-west of Jerusalem. Samaria and Jerusalem. These, aS the two capitals,' represented Israel or the ten rebel tribes, and Judah and those clinging thereto. 3. The Lord oometh forth out of his place. Jehovah is represented as cbmiug in judgment. 4. Molten, melt. Oleft, be parted. The mbilntaitis shall be melted like wax, and the valleys be divided as by torrents. It is a symbol of divine majesty in motion. 5. Jacob. Jacob and Israel ' are ' here used synonymously. Is it not Samaria? that is, the fact that they would rebel and Inake a Jerusalem or cttpitftl of their own, and Establish their own idol and mixed forms of worship. High-places, of sin or idolatry. Bee Num. xxii. 41 ; 1 Kings iciv. 4, 23 ; Ezek. vi. 6 ; viii. 6. Are they not Jerusalein? Thus Jerusalem itself, the holy city, had been prostituted to idol- atry*. See Jer. xxxii. 35. 6. Plantings, overturn it. • It should be made a heap of rubbishy The stones of its buildings should be hurled into the valleys, and- its founda- tions be laid bare. 7. Hires, rewards of their prostitution, or the accumulated insignia of idolatry. Aa often before, their unfaithfulness is spoken of as compared to harlot-like adultery. See Hos. i., etc. Some take the verse literally, since it is known that ancient idolaters made sacrifices to lust, and dedicated to their gods a part of their iniquitous gain. Of the hire of a harlot, as a result of spir- itual unfaithfulness. 'Samaria itself was thus a crime. ' ' 8. Stripped and naked, in sackcloth and grief. Dragons, wolves or jackals. Owls, ostriches. 9. It is come upon Judah. It either means this sin of idolatry had permeated Judah too, as was the fact ; or some refer it to the enemy, who destroyed Israel and invaded Judah. 2 Kings xviii. 10. Through the rest of the chapter we have a pathetic description of the cities of Judah in trib- ulation, because, as a consequence of their idolatry, the Assyrians invaded their land. See 2 Kings xviii. 13; Isa.'viii. 7, etc. At Gath. Let not bur enemies, the Philis- tities, hear of it. At all. This is more likely the proper name " Acco," an enemy's city in the borders of Asher, and on the Sea below Tyre.' The idea is, "Let . there not be weeping on the borders, so that the heathen shall hear it." House of Aphrah ; the same as Oplirah, in the tribe of Benjamin. Josh. xi. 23; 1 Sam. xiii. 17. Roll thyiSelf in the duet. At home they are bidden to humble themselves and mourn. 11. Pass ye away ; flee as one pursued. Saphir. Josh. xv. 48. The inhabitants of this city, whose name means "beautiful," were to be led captive. It was a city of Judah. Thy sh&me naked, openly disgraced. Zaanan, Zenan. Josh. xv. 37. Beth-ezel ; probably the Azel mentioned in Zech. xiv. 5. From the connection it would seem to have been near the towns of Judah jtist named. He shall receive of you his standing. The reading of the latter portion of this verse is somewhat doubtful. Henderson reads, "The in- habitant of Zaanan goeth not forth. The wailing of Bcth-OTiel will take away continuance from yoli ;" and obtains the idea that the people of the first city fearing to go forth, the people of Beth- ezel would cease to mourn for them. This seems far-fetched. We read, for "receive," "take away," and then obtain the idea that because of the mourning in Beth-ezel there could be no hope of aid, " standing" or support from it. The name 239 Chap. I.] BIBLE NOTES. [Ver. 12-14. denotes standing, solidity or endurance, but now it should be no reliance. I used sometimes to find my heart disposed to complain that commentators differed as to the meaning of words and their order in translation ; but the careful study of words and of language has shown me that these differences of opinion do not affect any vital doctrine of Scripture. We liave had occasion to give either two ren- derings, or a form of reading different from the text, as in the case just quoted ; also Prov. iii. 25 ; xviii. 8, 24 ; xix. 24 ; xxi. 4 ; xxvii. 10 ; xxix. 1, etc. The general reader sometimes wonders that there can be such difference of meaning, is in doubt which to choose, and if such differences occur frequently, is tempted to be troubled as to the exactness of the Bible text in conveying the idea intended. We answer — I. This is an unavoidable circumstance in any book not originally written in the language of the reader ; and as it has nothing to do with its orig- inal inspiration, it is only a question of language and mterpretation. These differences often arise from the fact that we are not familiar with the manners, customs, proverbs and modes of illus- tration of the times when the language was ut- tered. II. As such only it might be perplexing, but it occurs with no alarming frequency, has never imperilled any important doctrine, and scholar- ship is able more and more to diminish these doubtful cases. We are often constrained to give two renderings, even where we ourselves are satis- fied as to the choice ; as in some doubtful cases we cannot give conclusive reasons for preference. It only surprises us, however, to see how these searching criticisms of exegesis, by the fewness and explicability of these lingual difficulties, sub- stantiate and illustrate the general correctness and accuracy of those who have copied and transmitted the inspired word, as it really seems with far more than ordinary caution and precision. The more I read and study our received version, the move I am satisfied that there was expended upon it an amount of learning and research such as it would be difl[icult to command even at the present day. While there are some misapprehen- sions of words, phrases and names, etc., it is essen- tially correct, and needs only the illustrations and correctness of a brief commentary, and the blessed aid of the Spirit, to convey to us its divine teach- ings. III. Those diflTerences whicli appear as discrep- ancies often occur very easily and naturally Thus, the word translated " pools" in Ps. Ixxxiv. 6, by varying a single vowel-point, means eitlier "pools", or "blessings." The word translated " blaspheme" in 1 Kings xxi. 10, Job i. 5, ii. 5, is in Ps. X. 3 rightly translated " bless." Keil thus explains 1 Kings xxi. 10 : " Thou hast blessed God and the king;" that is, bid them farewell, taken leave of them ; so here it means "dismissed in contempt," and so to "curse or blaspheme." " No one doctrine is changed, not one important fact is altered by the whole of the various readings collectively taken." — Stu- art. In bur own language the same words are often susceptible of very different meanings according to connection ; and such words as "prevent" and "let" have now quite a different use from the right original, which was to " anticipate" and to "hinder." It is therefore not surprising that two meanings of a clause apparently quite difierent should be discussed, and that now and then a question as to right interpretation should . arise ; but beginning, as I did, the study of Scripture with this criti- cism a$ an oft-recurring suggestion of unbelief, I can assure the reader that, so far from invalid- ating the correctness and authority of Scripture, the comparative sparaeness of such cases, their exegetical unimportance, and the honest and sturdy precision with which they have been ex- amined by evangelical scholars, show them as affecting the reliability of the Scripture just about as much as the species on the sun dim it. Not only is the Bible alone as to its inspiration, but as a translation it has no equal in any language ; and, while thus a standard 'of our mother-tongue, is all the more a standard as to Christian doctrine and duty — the only infallible rule of faith and practice. 12. Maroth, probably another Judean town is here meant. Waited oarefally for good, was grieved for her goods or possessions. 13. Laohish. This city was besieged before Jerusalem (2 Kings xviii. 14), and seems to have been the first city of Judah led away by the Israel calf-worship of Jeroboam. 1 Kings xii. 28. 14. Give presents, release to. This city, the birth-place of the prophet, should no longer be tributary to Lachish, and neither aid it nor 'be aided by it. The name "gath" is liere added because at one time Gath probably had control of this city. Houses of Aohzib ; probably the town of Chap. II.— III.] NOTES ON MICAH. [Ver. 1-13.— 1. ..tliat name in Judah. There was another of the same name, on the sea-coast south of Tyre. Shall be a lie, shall be a disappointment or prove a fiilso reliance. 15. An heir, the possessor or a new owner. 2 Kings xviii. 14. This was the Assyrian host. AduUam. See Neh. xi. 30. It was the place of a royal palace. Josh. xii. 15 ; 2 Chron. xi. 7. Both it and Mareshah were in Judah. l6. Poll thee, shave. ' Delicate, beloved. As the eagle, be as a featherless one. Thus in this figurative poetic lamentation Jehovah's people are portrayed as passing into captivity be- cause of their idolatry and corruption. Bad faith and bad practices go together, and then, as now, faith and repentance were the only saving graces. CHAPTEK II. THEEATENINGS AND PROMISES TO ISRAEL. Verse 1. Work, plan. 2. Heritage. The rights of family possession under the Jewish law were most sacred and in- alienable, r 3. This family. The Church-nation is thus called. Go haughtily, continue to walk defiantly. 4. A parable, a proverb-like song. Turning away, or to one turning away ; that is, from Jehovah to idolatry. 5. Cast a cord by lot, mark out the bound- aries of thy territory. Deut. xxxii. 8, 9. 6. The pointing of this verse fails to give the probable sense. Read, "Do not prophesy; let those prophesy who will not prophesy these things; 'shame' or reproaches cease not." This is the reply of the people to those lamenting. Ver. 4 and 5. They ask them not thus to prophesy, but to let others speak who will predict better fate, since they do nothing but " take shame or deal in reproaches." Nevertheless the prophet continues. Ver. 7. 7. O thou that art named. Why do you say so? Straitened, shortened or incapable of declar- ing the truth. It was because of their doings and tlieir wrong walk that these prophecies of evil were uttered. 8. Of late, before this; Heb. "yesterday." Ye p\ill off the robe with the garment. This denotes robbery, which takes both the outer and inner garment, and spares nothing. 9. My glory, this covenant land as their pos- session. If it refers to the mothers, it is true that they are the glory of God in their relation to their children and to the manifestations of his love. 11. In the spirit, in their own spirit. Ezek.. xiii. 3. Or it may read, as in the margin, "walk with wind," and denote' shifting conduct. Thus- they would be given over to prophets who would talk to them of more congenial themes. 12. Iwill surely aspemble, O Jacob, all of thee, etc. How each threat is tipped and fringed with a promise ! Sheep of Bozrah, as these nourished and numerous. Jer. xxxi. 10. As to Bozrah, see Jer.. xlviii. 24. 13. The breaker, such as Cyrus, who opened, the way for their return from captivity, breaking down all obstacles; or it may refer directly to. Jehovah himself, who uses such men as his instru- ments. Broken up ; as we say, "to break camp," and'; get under full march. Their king. Some refer this to Zerubbabel (Ezra i. 63 ; Hag. i. 1), or to Nehemiah (Neh. vii,. 65 ; Hag. i. 1) ; but it may refer to Jehovah, who. is everywhere recognized as the real head of bisi Church-nation. On the head, at their head^ CHAPTER III. FURTHER JUDGMENTS DECLARED AGAINST JEHOVAh's UNFAITHFUL CHURCH-NATION: Verse 1. Jacob and Israel, as often before, are here used synonymously. Vol. II.— 31 To know judgment, to see to the execution of justice. 241 Chap. IV.] BIBLE NOTES. [Vek. 1-13. 2. Who hate the good and love the evil. Instead of restraining vice and executing justice, they are leaders in sin. Pluck oflf their skin ; as we now say, " skin " or "peel" them by wicked exactions. 3. Bat, devour, or cause it to consume away. Caldron, kettle. The whole is a description of most exacting oppression. 4. Then shall they cry. Tiiis probably re- fers to the people, who deserve such treatment, and yet this in nowise exculpates the evil rulers and infiictors. 5. Bite with their teeth, champ away on the food they exact, and roll in their luxury. They are looking only for the carnal and sensual. 6. That ye shall not have a vision, without vision. No divine communication should come to them. Ye shall not divine. They will not then even pretend to divination. As to divining, see Num. xxii. 5, etc. The sun shall go down, etc. These are terms to express ill-success and doubt. 7. The seers be ashamed, the vision-men shall be overcome. Diviners. See ver. 6 ; Lev. xiii. 45 ; Ezek. xxiv. 17. .9. Abhor judgment, despise' justice. 10., With blood, wealth gotten by slaughter. Their very adornments of the temple are desecra- tion. 11. The heads thereof Judge for reward, etc. Thus servile to money and self, they pretend service to Jehovah, who sees through it all. 12. Zion, the city of David, in the south part of Jerusalem. Ploughed as a field. Whether this received any literal fulfilment when the city was ruined by the Babylonians, we do not know ; but we do know that Jerusalem "became heaps," as the next clause foretells. Mountain of the house. Mount Moriah, on which was the temple. As the high places of the forest ; desolate- like, woody heights. All this was sadly fuliilled. Neh. ii. 17; iv. 2; Lam. v. 18. CHAPTER IV. GLORIOUS PROMISES OF FUTURE PROSPERITY AND ENLARGEMENT FOE JEHOVAH's CHURCH. Verse 1. In the last days. This prophecy is nearly identical with that of Isa. ii. 2-4, which see. The Church, like a lofty mountain, shall yet overtop all obstacles. 4. But they shall sit every man under his vine and under his flg tree. They are thus assured of coming peace for the Church, and of flourishing and plentiful rest. 5. For, although. And we, yet we. 6. Will I assemble her that halteth, etc., gather in the hesitating. Here is a general promise of return from captivity. 7. A remnant, to remain a saved or reserved one. 8. A tower of the flock. A poetical phrase for Jerusalem. Even the first dominion, rule or authority like the former. It does not state the extent, but the fact, of the re-establishment of kingly power, such as was afterward exercised by the Macca- bees. See close of Malachi. 242 Daughter of Jerusalem, Zion. 9. 10. These two verses describe Jerusalem in the time of her siege. 10. Shalt dwell in the field, be made to rendezvous or make tent there, as about to start for captivity. What promise could be more defi- nite than this one made through Micah, even before, the dispersion of Israel, and at least one hundred and twenty years before the captivity of Judah I 11. Many nations, the Chaldeans and those with them. Be defiled. They are profaning Jerusalem and its temple. 12. Gather them as the sheaves. Their idol-serving enemies shall be gathered, threshed and beaten, but Jehovah and his Church shall remain. 13. "Iron" and "brass" denote power and strength irresistible. Jehovah would pour their treasure into the lap of the Church, and conse- crate it to himself. Chap. V.] NOTES ON MICAH. [Veb. 1-15, CHAPTER V. FURTHER GLORIOUS PREDICTIONS AS TO HOW THIS WOULD BE ACCOMPLISHED BY MESSIAH, AND AS TO HIS KINGDOM AND CONQUESTS. Verse 1. O daughter of troops, assembling place of armies. Jerusalem is thus addressed. It is a reference to the siege to come. Here, as often in tlio prophecies, thrcatonings and promises alternate. Smite the judge, ruler. "With a rod upon the cheek. This denotes the greatest indignity, as now we speak of a slap of the face as intensifying an insult. 2. That is to be Ruler in Israel, etc. Here wo have a precious reference to the coming of Christ the Messiah. Matt. ii. 6 ; John vii. 42, etc. Bethlehem, the birth-place of David and of Christ, was about six miles south-west of Jerusa- lem. Ephratah was its old distinctive name. Gen. xlviii. 7. Thousands, family subdivisions, or inhabited localities. Come forth unto me. He was God's Sa- viour provided for men. God the Father is joined with the Holy Trinity in the plan of sal- vation. Whose goings, forth have been from of old, from everlasting. Thus is the Messiah identified with the Godhead — not as a mere man, but a part of the Uncreated One. 3. "Will he give them up. Jehovah would give up his people to judgment and to delayed hopes, until the full and appointed time should come. The remnant of his brethren shall re- turn ; scattered ones would come in. Not only those of Judah, but individuals of the scat- tered tribes of Israel, would still own their alle- giance. John xi. 52. 4. He shall stand, Christ, the good Shepherd. Feed, have charge of and rule. They shall abide, his people. 5. This man shall be the peace, this same one. Christ, even before his advent, was the peace of his people, as well as now. Eph. ii. 14. Faith in a Saviour to come was peace and protec- tion against enemies then, as faith in one that has come is the faith and comfort of Christians now. When the Assyrian. Most take this as the beginning of a theme, and connect the former parts of the verso with ver. 4, making a full period. The Assyrian. Some refer this to the great Assyrian invasion, but others regard it as reach- ing farther into the future, and as relating to the resistance made by the Maccabean princes to An- tiochus Epiphanes when he attacked Jerusalem. See note on Dan. viii. and at close of Malachi. The territory now included by Assyria was then under his control, and the earlier name of Assyria and Nimrod, the founder of its capital Nineveh, are here spoken of as standing for the people ever since. Seven shepherds and eight principal men. This means seven rulers and eight anointed men. Commentators have easily made lists of leading kings and princes in the time of the Maccabees to answer to this enumeration, but it is sufficient to take these numerals as denoting a full and sufficient number (Eccles. xi. 2), as we use the term "a dozen or more." Jehovah will provide kings and priests for his people. 6. In the entrances thereof, in all its con- fines, beginning at its very borders. 7. The remnant of Jacob shall be. Here is a rfenewed promise of preservation. They are scattered, but not consumed. They shall thus be independent of man's power, like the dew and the showers. 8. And the remnant of Jacob, etc. Though oft rescattered, they will still exist. They have often thus been formidable. 10. Cut off thy horses, these false reliances. See Isa. xxxi. 1. 11. Cities, your self-protection methods. See Deut. xvii. 16. 16. I will execute vengeance, etc. While thus depriving his people of false reliances, he would punish tho idol-serving enemies of his Church, and would inflict upon them wrath ex- ceeding that inflicted in any former visitation of which the record has been preserved. 243 Chap. YI.— VII.] BIBLE NOTES. [Veb. 1-16.— 1. CHAPTER VI. JKIIOVAH REPRESENTED AS CONTENDING WITH HIS CHUROH-NATION BECAtlSE OP ITS UNFAITH- FULNESS AND CORRUPTION. Verse ] . Before, in presence of. 2. He will ples-d ; he will hold argument as in a court of justice, and have a trial of the case. 4. Of servants, bondage. 5. God made blessings come from their enemies where curses were designed. See references. King of Moab consulted. He counselled evil. Prom Shittim unto Gilgal. It does not mean " what lie answered from Sliittim unto Gil- gal," but, " recall all that occurred from Shittim unto Gilgal." Tlie final act is here specified, as including all before. Jehovah's forbearance with them from the time of their great transgression in Shittim in the valley of Moab, their last station in ■ their march to Canaan, to their entrance into Canaan is referred to here. Gilgal was their first encampment in the promised land. Although tlicy tluis sinned at Shittim, still he divided Jor- dan and brouglit them into Canaan. 6. Wherewith shall I come before the Lord, etc. This question, and that of ver. 7, are whether a mere return to the forms and offerings of the ceremonial law is sufficient. Calves of a year old. These were used in sacrifice. 7. Rivers of oil, etc. They offered of their floclfs and of tlieir olive oil to the Lord, but would this suffice? My first-born. Jehovah claimed not only tlie, first-fruits of the earth and the first of ani- mals, but also of men ; and the offering up of Isaac, and God's provision therefor, show how this was to be modified, and the principle of a substituted sacrifice, which was perfected in Christ, is thus foreshadowed. It was only because there was to be a real sacrifico of Ono made flesh to dwell among us, that the types could bo signifi- cant. A type is nothing without it typifies a real- ity ; a form is nothing unless it sets forth a sub- stance. Christ is thus the substance. 8. "What doth the Lord require of thee but to do justly, etc. Here is a striking dis- tinction between form and spirit, and includes the office- work of Christ, because no man is able per- fectly to do the commandments of God, and our aid is only in Christ. Walk humbly, diligently, carefully, with a sense of unworthiness. 9. This verse represents the people as found guilty, and as summoned to an exposure of their guilt. Crieth. The cry commences with, " Hear ye the rod." It extends to ver. 16. And the man of wisdom shall see thy name. This is a parenthetical clause, and is equivalent to " the man of wisdom shall listen to this — will recognize who it is that speaks." Hear ye the rod. The rod, as tho sign of autlioriLy, is here put for " the sentence." 10. Scant measure that is abominable. Covetousness thus displayed its power over them. 14. Thy casting down shall be in the midst of thee ; thy casting down shall be from within. It shall be a heart-sickness, an inward, vital, organic malady. Thou shalt take hold. Though attempting to secure themselves or others, they shall fail. Wbioh thou deliverest, seekest to rescue. 15. Thou shalt tread the olives, but thou shalt not anoint thee with oil. The fruit of their labors they should not enjoy. The oil was thus pressed out. 16. Statutes of Omri. They followed his wicked order. Omri was the founder of Samaria and the house of Ahab. 1 Kings xvi. 16. Reproach of my people, of a people un- faithful in covenant. CHAPTER VIL THE DEPRAVITY OF JEHOVAh's OHURCII-NATION FURTHER BEWAILED, WITH ASSURANCES AS TO THE ULTIMATE TRIUMPH OF JEHOVAH AND HIS CAUSE. Verse 1. Woe is me I Alas for the times ! Such is their spiritual dearth that to look for 244 good men is like the gathering of a scanty har- vest, or like looking for a cluster after the gather- Chap. VII.] NOTES ON MICAH. [Ver. 2-20. ing had ended. The prevalent corruption of the times of Ahaz is thus described. See 2 Kings xvi. etc. 2. With a net, as if to ensnare him. 3. Reward, bribe. So they wrap it up. " So they pervert or turn aside justice," is the idea of the original. 4. Is sharper, less yielding. 6. Such is the degeneracy of the times that no one is safo in trusting his friend ; even the wife will betray her husband. 6. For the son diehonoreth the father, etc. Compare a similar description of evil and corrupt times in Matt. x. 21, etc. 7. Therefore I will look unto the Lord. In times of general faithlessness Jehovah is the only trust. 8. Rejoice not against me, O mine en- emy I Although the idol-serving enemies should seem to have occasion to rejoice over Jehovah and his people, it would only be for a time. 9. The real ground of hope for Jehovah's peo- ple is in a consciousness of guilt and repentance. Execute judgment; declare the issue of the trial to be in my favor. 10. Where is the Lord thy God? that Je- hovah God whom you claimed as your national patron God, as the only living and true God ? 11. The decree; that by which they were taken into captivity ; or it may be taken for op- pression in general. 12. He, the Jew or proselyte; those returning. Prom the fortified cities, and from the fortress even to the river. Most regard this as meaning from Egypt to the Euphrates. The Jews not only were carried to Babylon, but also many of them went to Egypt, carrying Jeremiah with them ; and besides, the remnants of .the ten tribes were scattered everywhere through the As- syrian empire. See Isa. xix, 6, 23 ; 2 Kings xix.- xxiv., etc. 13. Notwithstanding, etc. Nevertheless, or until that period, is probably the sense. 14. Peed thy people with thy rod. This is a prophetic prayer of the prophet. With thy rod, thy power, or by thy guardian- ship. The rod of the shepherd was the token of guidance and authority. Carmel on the Mediterranean, Bashan and Gilead, rich districts on the east of Jordan, are here put for all the Holy Land. 15. According to the days, like as in the days. These are blessed promises of Jehovah's presence with them, notwithstanding their short- comings. 16. At all their might. They shall be over- come in the midst of all their boasted strength. They shall lay their hands upon their mouth, their ears shall be deaf. These ar^ terms for hardened impenitence, and denoting their abject degradation. 17. They shall lick the dust ; they shall be humbled and confounded. 18. What a gracious and glorious and true verse! Each pardoned sinner can feel thus. There is still the most ample encouragement for the penitent to seek pardon through Christ Jesus, the mercy promised to the fathers. 20. Thus we have the oft-repeated and precious assurance of the ultimate triumph of the Church. The Church-nation of that corrupt period needed the threatenings and pronounced punishments of this prophecy, but they needed and received also these glorious confirmations of future prosperity. The Church, although beset by the world without and corrupted by allurements within, was still to be presented to the Messiah Christ as a glorious Church, and to triumph through him as its Head. It is easy for us to see how in such a period as that of Ahaz such words of warning were needed, and how such promises of blessing sustained the faith of the faithful amid a corrupted nation and a desolated Church. Ever since there have been periods when the people of God have needed thus to be warned and entreated, and to have their faith assured. The Christian of to-day often needs to turn to such records, as showing how in the great conflict of the Church with the world within and the world with- out, Jehovah, by the words of his prophets and by his various doings and dealings, showed his care for Zion, and fulfilled to it the promise of its preservation. He is still, by his word and his works, with the Church of the new dispensation, and will realize to it a final victory over all opposing power. The first and greatest thing we are to do in this behalf is to secure victory in our own hearts and over them by faith and penitence and prayer, and a beseeching of the presence and aid of the Divine Spirit. 245 THE BOOK OF NAHUM. INTRODUCTION. We have before this noted how some of the prophets addressed Israel or the revolting ten tribes, some Judah, some the enemies of both, while most of them contain references to each. We have here a specific prophecy referring to a particular nation — one of the idol-serving enemies of Jehovah and his Church-nation. It is Nineveh, the capital of Assyria, the first great heathen empire sought to be founded in opposition to Jehovah and his kingdom, and as such often used, like Babylon, as a type or representative of the idol-serving, God-opposing nations. The prophecy of Jonah had reference to this city, and now, about one hundred and fifty years later, we have other and specific predictions in reference to it. See Introductions to the Prophetical Writings and to the Minor Prophets. The ministry of Nahum probably belongs to the latter half of the reign of Hezekiali. This prophecy as to the destruction of Nineveh was thus delivered about one hundred years before the destruction of the city, and with it of the Assyrian empire, which was completed by the Persian and Babylonian forces. 246 NOTES ON NAHUM. CHAPTER I. JEHOVAH S DEALINGS WITH HIS PEOPLE AND WITH THEIR ENEMIES. Veese 1. The burden, threatening prophecy. See Isa. xiii. 1. Nahum the Blkoshite. Elkosh was probably a town of Judah. The name Capernaum means city of Nahum, and may have been his residence. 2. God is jealous. He is jealous as we use the word zealous, and also iu the sense of regard for his own honor and glory. 3. Slow to anger. Although his punishments are certain iu case of continuance in sin, yet he is slow that the sinner may have time to repent. The clouds are the dust of his feet ; an expression to denote his uplifted glory. We speak of clouds of dust, but how tame the comparison in contrast with this ! 4. Bashan, etc, Micah vii. 14, 5. The earth is burned ; or, rather, " shakes." 6. Who can stand before his indigna- tion ? All these are human expressions and vivid words and thoughts in human language, used to convey impression of infinite glory. 7. He knoweth them that trust in him. While with desolating judgments he will destroy his enemies, and render the very place of Nineveh unknown for ages, he will protect and provide for his people. 8. The place thereof, of his enemies and those of his Church. 9. Affliction shall not rise, etc., the oppo- sition of these chief enemies. It is a promise of the final overthrow of the opposing power, and probably alludes to Assyria. Compare Isa. chs. xxiii., xxvii. and xxix. 10. Be folden, intertwined or confederate. 11. See the account of Sennacherib of Assyria, and his defiance of Jehovah. 2 Kings xviii. 30. 12. Quiet, rather, complete or a whole; an undisturbed, fully-equipped army. Out down. See 2 Kings xix. 35 ; Isa. xxxvii. 36, 37. Jehovah passed through as their de- stroyer. 14. Concerning thee ; that is, the Assyrian monarchy, the great opposing representative world and idol-power should cease. 15. Behold upoU'i the mountains the feet of him, etc. While ver. 14 proclaims the down- fall of world and idol-power, this verse proclaims the triumph of Jehovah and his Church-power. This verso somo connect with the next chapter, but that chapter itself is but a continuation of this. The Jews are pointed forward to a period when the messenger of good news and of deliverance would reach them, and they are exhorted until then to maintain their religious worship. Specific reference may be had to the deliverance (Isa. xxxvii. 36) or to the return from captivity (Isa. lii. 7), and to the gospel dispensation, of which all other triumphs were but the antecedents and types. CHAPTER II. JEHOVAII'S AEMIE3 IN ARRAY FOR THE DESTRUCTION OP NINEVEH, THE IDOL-SERVING POWER, AND THE ENEMY OP HIM AND HIS CHURCH-NATlON. Verse 1. Keep the munition, etc. These words are addressed to the Jews, as urging them to hold out against the Assyrian attack. He that dasheth in pieces, the breaker or disperser. Sennacherib is probably meant. Munition, fortress. 2. Hath turned away; rather, will turn again or restore. Israel and Judah are thus both included in the promise. See Isa. xxxvi. 31-33. For the emptiers ; although the devastators, or those that exhaust. 3. The shield of hie mighty men is made 247 CiiAr. III.] BIBLE NOTES. [Veb. 1-19. red. Hero begins the description of the siege of Nineveh by the Medo-Babylonish army. The flr tree shall be terribly shaken. Probably this means that the spears made of these are brandished on high. Jostle, push furiously. They seem to move rapidly, as do moving torches at night. 5. Worthies, nobles. This refers to what the king of Nineveh shall do. 6. The gates of the river shall be opened, etc. This describes the waste-gates or canals from the Tigris, which governed the water-supply to the city, as being thrown down, and thus the pal- ace is dissolved. 7. Huzzab. This is not here a proper name, but means "bor that scorned immovable." Her maids shall lead her, etc. Eead, "her maids, moaning like doves, shall follow her, beat- ing upon their breasts." 8. But Nineveh is of old like a pool of water, etg. This may describe Nineveh as if long submerged by water; but most take it to denote that it is filled with men as a pool is filled with water. See Rev. xvii. 15. 9. Pleasant furniture, desirable vessels. 10. Paces of them all gather blackness. All are aglow by reason of the hot haste ; or it may be translated, "grow pale." 11. Where is the dwelling of the lions? Thus the rulers of Nineveh are compared to lions, and its desolation set forth. 12. Ravin, plunder. CHAPTER III. THE EUIN OP NINEVEH DEPICTED, AND ITS CAUSE. Verse 1. The prey departeth not. Its ill- gotten gains are still on hand. Some refer it to the ten tribes, whom they still held in captivity. 2. The noise of a whip, etc. This is a de- scription of the approaching enemy. Jumping chariots, bounding chariots. 3. Read nearly as in the margin, as this con- tinues the brief descriptive style of ver. 2 : "The horsemen mounting, the foaming of the sword, and the glittering of the spear." 4. Whoredoms, This i^ put for spiritual unfaithfulness in general, idolatry and its accom- panying sins. Bad faith and bad practice go together. Witchcrafts. The word represents reliance upon other than Jehovah's help. See Num. xxii. 5 ; Joel iii. 3 ; Amos i. 6. 5. Discover thy skirts, throw thy skirts over thy head and uncover thy nakedness. 6. I will cast abominable filth upon thee, etc. As when a harlot was stripped of her false attire and the people permitted to throw dirt upon her. 8. No, Ammon or Thebes; a rich idolatrous city, the capital of Upper Egypt. The Nile flowed through it, and it had its conduits and aqueducts as here referred to. The Nile is called a sea. Isa. xix. 5. 9. Infinite, incalculable. Put and Lubim, Put and the Lybians. These were auxiliaries of Thebes. Put is a name for Egypt, but here denotes the country west of Lower Egypt, and Lybia bordered it. 10. At the top, head. 11. Be hid, hide thyself. Seek strength, refuge. 13. Are women, shall act like non-conibat- ants. Bars, defences. 14. Make strong the brick-kiln, have it in complete order. They depended on such mate- rials for fortification, and are here sarcastically urged to prepare. 15. There, right in the city. The canker-worm, licking locust, that makes a clean sweep. Make thyself many. The sense is, "al- though thou be as many ;" or else it is a sudden address to their enemies. 16. The canker-worm spoileth. So would the Modes do with Nineveh. 17. Thy crowned are as the locusts, princes. They will swarm out only to disappear. 19. Bruit, noise or report. Thy wickedness, their iron' rule and the result of their extortions. Tiiis short book is another illustration of Jehovah's dealing with his idol enemies, even when con- trasted with his dealings with his own erring people. With the latter it was for purification, but 248 ' Chap. III.] NOTES ON NAHUM. [Ver. 19. with these unto utter destruction. This whole prophecy served to reassure the faith of Jehovah's people amid the perilous times in which it was uttered, and showed that notwithstanding Jehovah's inflictions on his own people because of their sins, their prospects were 'far better than those of the idol-serving nations. The Cliurch would still triumph over tlie world. In Jonah wo have seen how God expostulated with the heathen, and preserved them when they repented, but tliey had returned to their transgression, and now the cup of their iniquity was full. This, although one of the shortest of the prophecies, is in full accord with the design and spirit of the rest. Repentance and faith are thus ever held up as saving graces, and sin and unbelief in the true God as ever resulting in saddest disaster. Vot. II.-82 240 THE BOOK OF HABAKKUK. INTEODUCTION. The book of Habakkuk, although so brief, brings to view, not less prominently than do some of the longer prophecies, Jehovah's dealings with his Church-nation because of its unfaithfulness, and his dealings with the very enemies who destroy it because of their idolatry and corruption. It is a renewed and most thrilling lesson as to the Church and its enemies. The prayer-song of the last chapter is a glorious ecstasy of faith, beholding Jehovah in motion in behalf of his people. Habakkuk is generally regarded to have jirophesied in the reign of Jehoiachin, about 600 B. C. See 2 Kings xxiii. 34-36 ; xxiv. As to further particulars, see Introductions to the Prophetical Writings and to the Minor Prophets. While the book of Nahum proclaims the destruction of Assyria, the first great idol-power opposed to the Church, this assures us 'that after the Jews have been punished with desolation at the hands of Babylon or the Chaldeans, the Chaldeans themselves shall be utterly destroyed. Thus over and over again is faith assured as to the final triumph of the Church. A chief design of all these prophecies is, while exposing sin and urging to repentance, to afford groundwork for the faith of the ancient Church. They all are gloriously successful in carrying out this design ; and thus their primary use is so definite, plain and perceptible that their secondary introduction to us is in nowise weakened, but rather augmented, by tho lessons which actual events since have furnished ; while it is easy for us to see that the Church still needs in spirit the very same kind of admonition and the same assurances of faith, strengthened and enlarged by the fulfilments which have been wit- nessed. 250 NOTES ON HABAKKUK. CHAPTER I. JEHOVAn's AFFLICTION OF HIS CHUEOII-NATION. — THE CAUSE AND THE INSTRUMENT. Verse 1. Burden, threatening prophecy. Isa. xiii. 1, etc. 2. Violence, prevalent wickedness. 4. Judgment, justice. Compass about, circumvent, restrict and overawe. Wrong judgment prooeedeth. Injustice instead of justice is pronounced by the authorities. 5. Behold ye among the heathen, etc. This is Jehovah's reply to the complaint of the prophet. 7. Their judgment and their dignity shall proceed of themselves. Their administration of law and bold superiority seem as if their in- herent characieristics. 8. Evening -wolves, those ravenous for prey. Spread themselves, ride abroad in proud defiance. 9. Then* faces shall sup up as the east •wind. The aspect of their faces is as the east wind. The idea is that of fierceness undaunted by the most choking winds. They did indeed, ■when they besieged and destroyed Jerusalem and led captive its people to Babylon, gather them up as the sand. 10. Heap dust, throw up earthworks. 11. This verse is variously read, but the general idea is that the Chaldean king is haughty and throws contempt upon Jehovah God. "We may paraphrase thus : " Then shall his haughty valor be increased, and he shall pass through the land and ofiend God by giving the glory to his idols." Or, "Then shall his haughty valor be increased, and he shall pass through the land, adding to his guilt by saying to the Jews, 'Is this the power imparted to you by your boasted Jehovah God?' " 12. Art thou not from everlasting, etc. The prophet now uses the confident language of faith. Notice the terms applied. See Gen. ii. 4. Hast ordained them for judgment, art using them as chastisers. O mighty God! Eockl Established them for correction. He thus gave power to their enemies in order to chastise his people for their own preservation as a rem- nant, who would still cling to JehoVah as the only true God. i 13. Look on iniquity, countenance evil. 14. Makest men as the fishes of the sea, allowest them to be caught like fishes, and to be like helpless animals, unprotected. 15. Angle, hook. Drag, net. 16. Therefore they sacrifice unto the net, etc. They glorify the instrument rather than the Author, and worship that which feeds their sen- sual appetites. 17. Empty their net. They keep filling it and emptying it, and are thus prospered in con- quest. CHAPTER II. JEHOVAH DECLARES HIS DEALINGS WITH THE ENEMY OF HIS CHURCH-NATION. Verse 1. I -will stand upon my -watch, etc. The idea is, " I will be on the lookout." When I am reproved, in my reply. 2. Plain upon tables, upon tablets, such as those upon which ancient writings were inscribed. That he may run that readeth it ; so plain and large that a man can read it as he runs ; or some obtain the idea, " that having it thus writ- ten, one may run to and fro with the message." 3. For an appointed time, not as yet to be fully explained or fulfilled, but in due time to be- come apparent, and to be sure and true when it 251 Chap. III.] BIBLE NOTES. [Vbb. 1-6. comes. The vision here referred to is the sight of the downfall of the enemies of the Church, and the realization of the promises made to it and of the hopes of faith. It will not tarry, be delayed beyond its ap- pointed time. , 4. His soul which is lifted up ; the proud, he who trusts to himself instead of having faith in Jehovah. The just shall live by his faith. Faith has life, power in it ; and the more the Church realizes this the better. The idea of happiness is also included in the Hebrew. 6. Reference is now made to the Babylonian power. Ver. 5-19. Yea, also, because he transgresseth by wine, or like one intoxicated. Thus would Neb- uchadnezzar be amid his success. It may be a direct reference to wine as a deceiver, because gross sensuality, of which Belshazzar's feast was the final catastrophe, destroyed Babylon. 6. Woe to him that increasethi Notice the subjects of these woes in ver. 6, 9, 12, 15 and 19. " Parable" is used as a term for a " figur- ative expression." How long ? The idea is, " it shall only be temporary." Thick clay, heavy earthly treasures. Lee, however, takes it as referring to the "pledges" which the creditors kept. 7. See Matt, xviii. 28. 8. Because of men's blood ; of rapine and murder, and of violence done in country and city. 9. Ooveteth an evil covetousness, desireth or secureth evil gain. Set his nest on high, exalting himself at the expense of others. Job xxxvii. 27-30. 10. Consulted shame, planned what will end in disgrace. 11. The beam, the very bricks amid the tim- bers. In a similar way we still express depth of . feeling and shame. 12. That buildeth a town with his blood. Here again is allusion to unrighteous gain. 13. Shall labor in the very fire ; only as those rearing up a city which shall be burned down. Jer. li. 58. For very vanity, their labor shall all be vain ; all idol kingdoms would fail. The reason why all this would be vanity is stated in the next verse. 14. The earth shall be filled with the knowledge of the glory of the Lord, etc. This is a precious and reviving promise for the sorrowing Church. 15. That puttest thy bottle. Some read the Hebrew, " pouring out thy wrath," and take it as meaning that thus they exhibit their opposi- tion to Jehovah's laws. I take it to refer to strong drink as a heating or wrath-exciting draught. Look on their nakedness, expose them. 16. For glory, instead of glory. Let thy foreskin be uncovered ; ^how thy- self to be an uncircumcised heathen. Turned unto thee, handed thee in its turn. 17. Violence of Lebanon ; violence such as thou hast caused in this Holy Land. The spoil of beasts ; a fear of plunder and prey, like that from fearful beasts.. Their blood- guiltiness and various sins caused this, 18. Babylon was full of dumb idols. 20. The Lord is in his holy temple, etc. Here was the contrast. The Lord as a living breath was in his sanctuary, and not such a god as the heathen had. CHAPTER IIL AN ODE, IN WlirCII, BY HIS PAST DEALINGS, JEHOVAH IS SHOWN TO BE WOKTHY OF THE FAITH OF HIS CIIUHOH-NATION. Verse 1. A prayer ; an utterance or ode, in which Jehovah recalls his deliverance of them, and appears in behalf of his people. Shigionoth. See note on Ps. vii. 2. Thy speech, the report of thee. In thQ midst of the years, while thus our afflictions are upon us. 8. Teman, or the south, referring to the region about Sinai. 252 Paran. This was near them. By both refer- ence is had to the regions where God first mani- fested himself to Israel after they had left Egypt. Selah, Ps. iii. 2, etc. 4. Horns, shootings forth, rays. He is thus represented as radiant with light. Out of his hands, from his presence. 5. Burning coals, burning pestilence. 6. Measured; Heb. "shook." Chap. III.] NOTES ON HABAKKUK. [Ver. 7-19. Drove asunder ; dashed in pieces. See Ps. ii. His ways are everlasting, his ways are as of old. He is the same God who ordered crea- tion. 7. The tents; curtains or tent-coverings, here put for the people. Cushan, Gush; that is, Arabia. This and Midian, or Moab, denote the heathen near which they passed. 8. OhariotB of salvation, of dclivcranco. It alludes to tho time of the passage of the Red Sea. 9. Thy bow was made quite naked, or made ready for use; as we say, "made bare the arm." According to the oaths of the tribes, in accordance with the covenant made with the twelve tribes of Israel. Various other renderings have been proposed, and Henderson regards it as a proverbial phrase for fulness of appointed time and for the comple- tion of destruction ; but the reading of the text is not so faulty as most of the emendations proposed. Selah. See Ps. iii. 2, etc. Cleave the earth with rivers. Streams are represented as gushing forth and dividing the mountains in response to the majesty and glory of Jehovah. 10. The overflowing of the water passed by, the torrents of water overflowed. His hands, waves. 11. At the light of thine arrows they went, before the light of thy flying arrows. The sun and the moon are thus represented as return- ing, and dimmed by the greater effulgence of Jehovah as he shines forth in behalf of his Church. The whole is a glowing and glorious picture of Jehovah engaged in conflict and defence of his Church. The language of figure is used in order to make profoundest impression. 12. See ver. 8. 13. With thy anointed. This refers to Aaron and his successors, or to Israel and his Church as his anointed. Thou woundest the head. Some chief one is referred to, perhaps Jabin's general Sisera. Judges iv. 2. llazor, tho city of Jablii, is called the head in Josh, xi, 10. Discovering the foundation upon the neck, laying bare or driving the nail to the spi- nal cord or neck. An allusion perhaps to the method of destruction of Sisera. Judg. iv. 21-24. 14. Strike through with his staves, with his own spears, or tribes, as some read it. The head of his villages, the chief ones. The term " villages " was used to denote smaller divisions, such as county towns ; although some regard this as another Hebrew word, meaning " captains." 15. Heap, rolling up. 16. Rottenness. They seem to lose their sustaining power. That I might rest. Make a period before this and read, " Yet I shall have rest when the people come up tlmt will break upon us witli troops." Thug there is a confident faith of deliv- erance in the midst of attack. 17. Labor, fruit. Meat, food. 19. Hinds' feet; gazelles' feet — leaping joy- ously. Mine high places, in secure defences. To the chief singer ; a song to be thus sung. What a glorious book I While the punishment of Jehovah's people is foretold, it is clearly the chastisement of a father because he loves his son ; land to make this fully apparent, the woes to come upon their idolatrous destroyers are fully declared ; and then the prophet, breaking forth into an ecstasy of faith, shows us our Jehovah God, with might and majesty and holy sublimity, engaged in behalf of his people and assuring the certainty of future triumphs by thrilling and uplifting references to the past. It is the repetition, the grand encore of the same glorious drama in which Jehovah himself is the Hero, man the victim to be rescued, and the plot none other than the redemption of the Cross per- fected in Christ. Penitence and faith are the saving graces ; and in the conflict between the Church and the world each man can see abundant evidence for the exercise of both ; as on the one liand man's sinfulness appears, and on tho other, the grounds of confidence displayed by the holy and zeal- ous persistence of the Almighty himself in his determination to bring ofi" his Church and his people the victors. Thus history and poetry and prophecy chime in one consonant and continuous harmony — the precious song of redeeming love, 253 THE BOOK OF ZEPHANIAH. INTEODUCTION. This book probably belongs to the period about 630 B. C. Zephaniah was a contemporary of Jere- miah (see Introductions to the Historical Writings and to the Minor Prophets) and of King Josiah. 2 Kings xxii., etc. This prophecy, like many of those heretofore, shows Jehovah's dealings with his Church-nation as the result of its sins and for its purification, and does not close without predictions of judgment upon its heathen, idol-serving enemies, and expectations of eventual blessings upon the Church. 254 NOTES ON ZEPHANIAH. CHAPTER I. Jehovah's judgments against his church-nation for its sins. Verse 3. The stumblingr-blocks, causes of offence, their idols. 4 The remnant of Baal ; any images that remain sacred to him, or any of his altars. The name of the Chemarims with the priests. "Chemarim" means tho idolatrous priest. It either means that not only they, but also their very names, should cease to be remem- bered; or that the priests of Jehovah, who by conformity with this worship had become idol- atrous priests, should be cut off with the regular priests of Baal. 5. And them that worship the host of heaven upon the house-tops. Star-worship was an ancient form of nature- worship, and not the less idolatry. 2 Kings xxiii. 5, etc. That swear by the Lord and that swear by Malcham. These confessed Jehovah as their national and patron God, and yet subscribed alle- giance to Moloch. 1 Kings xvlii. 21. As of old, we cannot serve Jehovah and Baal, or God and Mammon, and a mixed service is an abomination in the sight of God. 7. Lord God, Lord Jehovah. Gen. ii. 4. Day of the Lord, of his visitation and trial for justice. Prepared a sacriflce, a slaughter. Bid his guests, prepared his chosen ones, the Chaldeans. 8. The king's children. See 2 Kings xxv. 7 as to how the king of Babylon did. Strange apparel. Heathen conformity, or in the garb of unbelievers, is alluded to. The world then as now crept into the Church. 9. That leap on the threshold. This prob- ably refers to predatory servants, who thus went forth on robbing expeditions and enriched their masters. Others take it to refer to their dancing at the threshold of the heathen temples as a part of their idol-worship. 1 Sam, v. 5. 10. Fish-gate ; probably on the north of the city. Second city, Neh. xi. 9 ; the second division, probably Acra, or the lower city. 2 Kings xxii. 14. A great crashing, the noise of great destruc- tion. 11. Maktesh, the mortar — a particular busi- ness-part of the city, as in New York they call the leather-dealers' division " the Swamp," or speak of Wall street as denoting the place of the brokers. 12. On their lees, dregs; at ease in their wickedness. The Lord will not do good, neither will he do evil ; he is a quiet, unobserving God. 16. A day of the trumpet. This was the signal for assembly and for war. Fenced, fortified. 17. As the dung, polluted and cast forth. 18. Jealousy, holy indignation and righteous vindication of justice. CHAPTER II. AN EXHORTATION TO REPENTANCE, AND A DECLARATION OF JUDGMENTS TO COME UPON THE ENEMIES OF JEHOVAH AND HIS CHURCH-NATION. Verse 1. Gather yourselves, bind your- selves ; get ready by repentance ; bow yourselves, Isa. Ix, 14. O nation not desired, despised nation. The heathen had them in contempt, and Jehovah him- self was in controversy. 255 Chap. III.] BIBLE NOTES. [Veb. 1-11. 2. Before the decree bring forth ; before the going fortli of the decree for your destruction, repent. Before the day pass as the chaff; comes hastening on with the rapidity of chaif. 4. Jehovah's coming judgments on the heathen are now recounted. While liis visitations to Judah are for her reformation, those upon tlie idol nations are for their destruction. Four of the five chief cities of Philistia are here named. Gath had been before reduced. 2 Chron. xxvi. 6 ; compare Amos i. 8. 5. Cherethites, a name for the Philistines, having reference to their Cretan origin. Compare 1 Sam. XXX. 14 and 2 Sam. viii. 18. O Canaan, Phoenicia, or that part of Canaan still under the dominion of the Philistines, is here thus designated. 6. The sea-coast shall be dwellings, thus instead of cities and commerce would be pastures. 7. The coast shall be for the remnant of the house of Judah. The region now occupied by these Philistines would yet become the posses- sion of Judah. Jehovah was with his people. 8. Reproach of Moab, the reproachful things said by them. Compare Josh. v. 9. Moab was their enemy east of the Dead Sea. Moab and Ammon, as neighboring enemies, are thus often spoken of together. Against their border, or territory, disregard- ing their boundaries and committing depreda- tions. The breeding of nettles, desolate and over- run with brambles. The residue of my people shall spoil them, desolate them. This is a gracious assur- ance of triumph over these ancient enemies. 11. Famish all the gods, make theni to waste away. The idea of the verse is that Jeho- vah, as the one only living and true God, is to be feared beyond all these idol gods, and will make manifest his sway by crushing the idol-serving nations. Every one from his place ; under his own vine and fig tree, with none to molest. 12. Ethiopians, inhabitants of Cush. This was south of Egypt, and with it one of the two great powers, Assyria being the other. Cush in- cluded Nubia and Abyssinia, and bordered on the Red Sea. Here it is probably a general term for Egypt. It was invaded and subdued by Nebu- chadnezzar. 13. Nineyeh, the capital of Assyria. See Jo-' nah, Nahum, etc. 14. Cormorant, pelican. This and the " bit- tern" denote loneliness. Upper lintels, caps of the pillars. Their voice, a voice, as of one musing in sad- ness. The whole is a perfect picture of desolation. Uncover the cedar-work. All the fine fin- ished work shall be exposed to the elements be- cause of the destruction made by the enemies. 15. This is the rejoicing city. Nineveh. Wag his hand, shake it in derision. CHAPTER III. Jehovah's ohuhoh-nation furthhu eebukkd, but encoukaged to penitence and faith and eejoicing in assurance op coming deliverances. Verse 1. Her that is filthy, the rebellious city. 2. Correction, instruction. 3. Evening wolves, fierce. Hab. i. 8. Till the morrow, in the morrow. They are so greedy that the bones do not last them over the night. 6. I have cut off the nations, etc. In the reign of Josiah the Scythians made great destruc- tion throughout Western Asia. Towers, corner-stones or foundations. 7. Howsoever, notwithstanding. They were not forewarned by his dealings with the heathen. They rose early. They were on the alert to make their deeds evil. 256 8. Therefore, wait ye upon me, etc. This is addressed to such as are referred to in ch. ii. 3. To the prey, to conquer and make mine en- emies as a booty to the Church or to promote its interests. 9. Turn to the people a pure language. Secure to them a pure religion, unmingled with idolatry. 10. Ethiopia, Cush. Ch. ii. 12. The Jews had been scattered there as elsewhere. 11. Shalt not be ashamed; shall not be overcome by your enemies as a consequence thereof. Them that rejoice in thy pride ; thy proud, exultant ones — those described in ver. 3, 4, 7. Chap. III.] NOTES ON ZEPHANIAH. [Vee. 13-20. Be haughty, bear themselves loftily, as those trusting to mere forms. See ver. 4. 13. The remnant. This was the Church which Jehovah would preserve, and through which the Messiah should come. 17. Rest in his love ; a beautiful expression for the silence and quiet of satisfied affection. 18. Them that are sorrowful for the sol- emn assembly. This denotes those who had been grieved that they had not been able to keep at Jerusalem the solemn festivals of the ceremo- nial law. Who are of thee ; who, although thus sep- arated, were a part of the true Israel, and to whom this reproachful fast was a great burden or regret. 19. Undo all that afflict thee, deal with, make an end of. Compare Mic. iv. 6. 20. It is glorious to notice how each of these prophecies which relate to the Church of Jehovah ends with the joyful material for faith and hope. However severe the judgments declared, and how- ever terrible the denunciations, the summing up is for salvation. Where the need of penitence is the prevalent burden the assurances of faith are sure to make up the chorus. The trials of Jehovah's Church-nation, and the cause, the need of penitence, the assured destruc- tion of idol enemies, their own preservation in case of repentance, and the positive assurance for a stable faith, — these are, we might almost say, the entire subject-matter of all the prophecies ; all designed to sustain the Church until its Messiah should appear. If in reading each prophecy we revert to the historical narrative of the period of its utterance, we cannot but be impressed with the need of such declarations in the times to which they refer, and often with their special adaptation to known and special emergencies ; while all together come to us as the inspired word of God, illustrating his faithful dealings in the past, and directing us as to the penitence and faith, as to the doctrine and practices, required of his people in the future. Vol. II.— 33 257 THE BOOK OF HAGGAI. INTRODUCTION. - The three remaining prophecies of Haggai, Zechariah and Malachi relate to the period after the return of the Jewa from their captivity in Babylon. In thia return, and in the destruction of many of their heathen enemies, God had ah-eady fulfilled many of the predictions of former prophets. While these remaining prophets remind them of their sins, of their negligence in rebuilding the temple and of the causes of their captivity, they are chiefly employed -with exhortations to duty, and especially with furnishing the material for reliant faith, by depicting the glorious future which awaited the Church, and its blessed triumphs in the coming of the Messiah. The first verse fixes the date of the prophecy, as Darius became king of Persia B. C. 621. It is probable that Haggai returned from Babylon 536 B. C, with Zerubbabel, when Cyrus permitted the Jews to return and furnished them with the means to restore the temple. See 2 Chron. xxxvi. 22, 23, and Ezra and Nehemiah, especially Ezra v. 1. As to the order of the prophets, etc., see Introductions to the Prophetical Writings and to the Minor Prophets. 258 NOTES ON HAGGAI. CHAPTER I, THE RETURNED CHURCH-NATION OP JEHOVAH REPROVED FOR ITS REMISSNESS IN REBUILDINO THE TEMPLE, AND ENCOURAGED TO GO ON. Verse 1. Sixth month ; about the middle of September. Zerubbabel. He was governor, and thus rep- resented royal authority ; so that the nation still had in modified form its prophets, priest and king, foreshadowing Him who alone combined all in one. 4. Ceiled, finely finished. 6. Ye have sown much, but bring in little, etc. Their want of outward prosperity is thus ascribed to their withholding from God. • A bag with holes, a purse that leaks. 9. Ye looked for much, and lo, it came to little, etc. Here is another alternating passage like ver. 6. Blow upon it, dispersed your riches. 10. Stayed, restrained from giving. 12. The remnant, the returned ones. 13. In the Lord's message, with his words. This is God's climax promise to all that do his will. CHAPTER II. JEHOVAH's promises to HIS CHURCH-NATION IN ITS WORK OF REBUILDING. — THE CAUSES OF DELAY. Verse 1. In the seventh month. They had now worked about a month, and this is said to encourage them. 3. Who is left among you that saw this house in her first glory ? Some were present who had seen the first. Ezra iii. 12. ' 4. God's presence is the power of the Church, and not its material grandeur. 5. Jehovah constantly recalls his sure covenant, and reminds them of his own fealty thereto. 6. Yet once, yet again, and before very long. There had been shaking at Sinai when the cove- nant was given, and there should still be a great shock in nature before the coming in of the second dispensation with its covenant of grace, sealed by the ofl^ering on the cross. It seems to me direct reference is had to the scenes of the crucifixion. 7. The Desire of all nations, Christ, or the blessings of the gospel or new covenant as secured through him. Pill the house with glory. The glory of the Church and the Shekinah were nothing except as they typified the coming of Christ; and when faith laid hold of the symbols as thus pointing to him, glory indeed filled the house and the hearts of the believers. 9. The glory of this latter house shall be greater than that of the former. Jehovah would manifest his presence, and as the object of faith come nearer the glory of the type increased. In this place, the temple of Jerusalem. Will I give peace. They afterward did have rest from enemies, save when new sins brought down fresh chastisements. At length, as their own peace, Christ came. Eph. ii. 14. 10. Of the ninth month. This is two months later. Thus from time to time they were encour- aged by direct communications from Jehovah, showing that by prophecy, as well as by miracle and deliverance, he was still with thenl, able to secure to them what he had promised. It is n6t unlikely that what is thus preserved to be handed down to us is only a part of the communications received. ' 11. Concerning the law. The ceremonial law specified the conditions of purification and of uncleanness. See Num. vi. 6 ; xix. 13, etc. ; and they are taught in ver. 12 and 13 that whatever they might do according to the Law would not compensate for neglect of this duty. 12. The , holy business of the priests and their contact with the temple would not make holy the 259 Chap. II.] BIBLE NOTES. [Vek. 13-23. people who came in contact with them. Each had to do his part, and there must be work and heart- service from all. Compare references. 13. Any of these, the bread or pottage, etc. Ver. 12. 14. The conclusion from both comparisons is, "Ye as a people can in nowise make holy the fruits of the earth ; and it is only by doing your duty in this respect of obedience to God's com- mand, as to rebuilding the temple, that you can expect his blessing." There must be obedience as well as sacrifice (1 Sam. XV. 22) ; and in their precision about un- cleanness and ceremonial laws generally they must not forget this. 15. Prom this day and upward, this day and forward ; or, when used of time, it may mean " from this day and heretofore." The review of the past as well as the present taught it. 16. Temporal blessings or losses are more closely connected with the covenant of faithful- ness or unfaithfulness than we think. Here are drought and famine because of sin. Twenty measures ; sheaves. Press fat, wine-press or fat. 18. Consider, look to the cause of your mate- rial misfortunes. 19. Is the seed yet in the barn? Is not the seed planted, and yet no signs of growth appear ? Prom this day will I bless you ; now that they had resolved to go on and build and obey, as well as sacrifice. 20. See ver. 10. 22. I will overthrow the throne of king- doms, etc. A renewed promise of success and security to the Church, and of the downfall of all opposing, idol-serving powers. 23. A special promise of encouragement is thus given to Zerubbabel, the leader of God's captive people, now liberated. A signet ; like the seal of a ring with which he attests his royal orders. He was to be the sign of Jehovah's kingship, while Haggai and Zech- ariah were the prophets and Joshua was the high priest. Thus again, after their return, according to the promises made to former prophets, we now find Jehovali still with his Churcli, showing to it the necessity of persistence of obedience in rebuilding the temple, which was the adopted sign of the . worship of the living and true Jehovah God, and afibrding them renewed promises as to final triumph. The contest between the Church and the world, beginning when sin found an entrance into Eden, had been going on for ages, with the world and its idol-serving kingdoms all on one side, and with Jehovah, the one only God, and his Church-nation, on the other. Although this Church-nation itself so often wandered away, yet the knowledge of the true God remained with the remnant. Manifold evidences of the divine intent to preserve a seed to serve him have been afforded in the records of the past ; and now that Jehovah has gotten back his purified captive ones to the Holy Land, delivered at last from their great besetting sin of idol-service, he will see to it that they are so directed as that a nation shall remain from whom shall be born One who as Christ the Lord shall bring in a perfect righteousness. 260 THE BOOK OF ZECHARIAH. INTEODUCTION. ZechariAh was contemporary with Haggai, and commenced to prophesy in Jerusalem only two months after him. The prominent design of both was to encourage the returned Jews, under Zerub- babel and Joshua the high priest, to go forward with the repair or rebuilding of the temple, and to assure thera of the final triumph of Jehovah's Church and the complete overthrow of idol kingdoms and idolatry. Soo Introductions to Hosea and Haggai. 261 NOTES ON ZEOHARIAH. CHAPTER I. PKOPHETIC WARNINGS AND PROMISES' FOB JEHOVAh's CHURCH-NATION. Verse 1. In the eighth month, about No- vember, 520 B. C. Zechariah. He was of a priestly family, ns his grandfather, Iddo, is spoken of (Neh. xii. 4) as one of the priests who went up into the captiv- ity in the return under Zerubbabel, from Babylon to Jerusalem. 2. Sore, greatly. 5. Your fathers, whefe are they? "Your fathers, and the prophets who prophesied to them, have passed away, but my statutes still remain. If you disobey, as did your fathers, you shall meet like catastrophe ; but if you repent and do works meet for repentance, the Lord is with you." 6. Words, etc. See Ps. cxix. 2. Take hold, overtake, fall upon or come to pass. Returned. They took heed or recognized Jehovah as dealing with them according to his word. It cannot mean full repentance on the part of all, but rather a recognition by many of the agency of Jehovah. Some take it to refer to tlicir final abandonment of idolatry. 7. We havQ, commencing here, a series of vis- ions recorded in these six chapters, in which the designs of Jehovah as to idol enemies and idol- atry, and as to the reconstruction of city and temple, are evidently set forth, with a typical prophecy of Christ, the Messiah yet to come, as the Priest and King of his people. The visions in form remind us of those of Eze- kiel and Daniel, and.in significance are adapted to the needs of the Church-nation in its new posi- tion after its return. As to the design of visions to make profounder impressions, see Introduction to Ezekiel. Sebat, Shebat, the Chaldean name for the Jewish month, which corresponds to a part of our February. 8. A mq,n. He is called the Angel of the Lord and the Uncreated Angel of the Covenant. Ver. 10. See notes on Gen. xvi. 7; Ex. iii. 5; Josh. V. 13; Judg. vi. 11, etc. , 262 A red horse, the symbol of blood and war. The myrtle trees that were in the bottom. This is equal to " in the shade of the valley." Speckled, dark-colored. This is intermediate between the red, denotive of blood, and the white, denotive of peace. 10. These are they whom the Lord hath sent, etc. They represented Jehovah's messen- gers observing the progress of events among all the nations. This vision refers probably to what had passed — the terrible wars and desolations of Judah, her captive state, and now the return. 12. How long wilt thou not ? "How long before fhou wilt ?" Threescore and ten years. This had been the length of their captivity. 14. Jealous, zealous, have a self-regard for. God's selfishness is only his inherent respect for justice, and has nothing of the passion so called in men. His zeal was such that he would take care of his own. 15. At ease, in carnal self-security. I was but a little displeased. The idea is the same as that of Isa. xlvii. C, 7, etc. Jehovah was displeased with Israel to a limited extent — to an extent which led him to decree severe punish- ment, but not revengeful destruction ; but these heathen enemies went to work with revenge, as if powers independent of Jehovah. Helped forward the affliction, or with zest and zeal increased it. Isa. xlvii. 6. 16. A line shall be stretched forth; the work of repair shall commence. 17. Precious promises were these to the Church- nation ; and these divisions could not but make profound impression and sojlid basis upon which faith might lean. 18. This is a second vision. ' Pour horns, powers. 20. Carpenters, workmen. 21'. Horns pf the Gentiles, forces of the idol nations. Chap. IL— III.] NOTES ON ZECHAEIAH. [Ver. 1-13.— 1-8. CHAPTER II. PRECIOUS PROMISES OF RESTORATION AND INCREASE TO JEHOVAH's CHURCH-NATION. Verse 1. Here we have a third vision. , 2. To measure Jerusalem, to prepare to rebuild. 4. Jerusalem shall be inhabited, etc. It ■would not do to measure it as if only to restore its former dimensions, but on a far larger scale. So the spread of the gospel is typified. As towns without walls, boundless and un- restricted. 6. Ho, ho ! a call for immediate attention. Land of the north, Babylon. This is either a retrospective allusion to what had already taken place, or is a call to those Jews who still remained in Babylon. Some regard it as a direct reference to the siege of Babylon by Darius, about three years after. 7. Deliver thyself, O Zion, etc.; a call to the Jews still in Babylon. 8. After tha glory (see ver. 6), after their re-establishmcnt and enlargement. The nations which spoiled you, their near enemies — the Moabites, the Edomitea, the Philis- tines and the Syrians, who had taken great advan- tage of their captivity — should be despoiled. ' 9. Shake my hand upon them, punish them. Isa. xix. 16. 12. The Lord shall inherit Judah, his portion ; would claim Judah as his especial possession in its restored condition. From that tribe was to come the Messiah. Choose, take pleasure in. 13. Raised up out of, aroused in behalf of. CHAPTER III. FURTHER PROMISES OF RESTORATION, AND THE PRIESTHOOD OF THE MESSIAH PROMISED TO THE CHURCH-NATION. Verse 1. A fourth vision now occurs. 2. Satan, the adversary or opposing one. Thus the powers of sin and holiness are ever in conflict. Is not this a brand plucked out of the fire ? Is not this nation thus delivered from Babylon and its destruction and preserved as a Jehovah-kingdom, while all the rest are idol- serving? See Amos iv. 11. A brand, a piece partly burned or scorched. 4. Filthy (see Isa. iv. 4), the garments de- notive of pollution ; or it alludes to the garments of those just returned from captivity. It was a custom among the Jews for persons in a condition of mourning, humiliation or degradation to clothe themselves in mean and neglected attire ; but, on the contrary, to express a state of rejoicing, hap- piness and relief by rich and gay apparel. Tlie idea connected with this custom appears to be involved in this passage. The practice still pre- vails in the East, and in ancient times it was by no means confined to the Orientals. I will clothe thee with change of raiment, glorious apparel. So God deals with the sinner. This is a symbol of the restoration of the Jews and of all God's people. 5. A fair mitre, a pure turban, the sign of royal priesthood. With garments, priestly robes. 6. Protested, declared by authority^^solemn- ly declared. . It was the Angel of the Covenant which spake in the bush (Ex. iii.5), and was with the Church in the wilderness, etc. 7. Charge, service. My house, Israel. Courts, church. Places to walk among these that stand by; guides among these standing by, or angelic or spiritual directors. " Are they not all minis- tering spirits, sent forth, to minister for them who shall be heirs of salvation ?" Heb. i. 14. It may mean, " these will assist," and refer to the order of priests. 8. Fellows, assistants. Men wondered at, men of size, typical men. The whole priesthood was a type of the unchange- able priesthood of Christ, and we are ever to re- member that all the types and shadows of the 263 Chap. IV.] BIBLE NOTES. [Vek. 1-14. ceremonial law, the temple and all its worship, are unmeaning nonentities save as they point to a great Mediator and a perfected sacrifice in Christ. A form has power if it points to substance, but is meaningless without it; and so without Christ and faith in tliis Messiah to come, the old dispensation was as much a blank and empty form as the new dispensation would be without faith in a Saviour that has come. See Isa. viii. 18 and Ezek. xii. 6, etc. The Branch. This term is used in Isa. iv. 2 ; Jer. xxiii. 5; xxxiii. 15; Zech. vi. 12; and is equal to Son. We can attach it to no other than Christ. 9. The Btone, the foundation of the second temple, laid by Zerubbabel, Joshua being the high priest. Hag. i. 1. Seven eyes ; equivalent to perfection of light. It denotes Jehovah's full and watchful care. Ver. 10. Engrave the graving, make the inscription, or seal it with my seal. The whole denotes the Church as owned, ac- cepted and watched over by its Head. That land, Palestine. In one day. That was done when once for all Christ was offered a perpetual sacrifice. The temple and its foundation, thus laid and cared for, set forth by type the true foundation. " Be- hold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure founda- tion." Isa. xxviii. 16. 10. Call, invite. It will be the universal era of good feeling, because of grace. Under the vine and under the flg tree, to social communings. CHAPTER IV. FURTHER ASSURANCES BY VISIONS AS TO FUTURE PROSPERITY AND BLESSINGS FOR THE CHURCH. Verse 1. The same angel declares the fifth vision. 2. A candlestick. As to its significance in the former temple, see Ex. xxv. 31, etc. It is also made the symbol of the Christian Church. Eev. i. 20 ; xi. 4. Bowl, oil-cup or reservoir, which supplied oil through tubes to the different branches of the lamps. Seven pipes; same as Ex. xxxvii. 18. Thus in vision the second temple is seen with its estab- lished worship like that of Mosaic times, with its candlestick in its place, and deriving abundant supply, not from any merely human source, but from the infused spirit and presence of Jehovah. See ver. 6. 3. See ver. 12-14. 6. Zerubbabel. He was the governor in their return from captivity. See Ezra and Nehemiah. The dependence was not to be upon mere human strength, but on the Divine Spirit; and the vari- ous pipes and lamps seem to denote that the Church was to be the recipient, but the inflowing oil of grace would come from Jehovah himself. Zerubbabel had probably become discouraged by the formidable opposition, and this vision and prophecy were needed in order to reassure the faith of the returning Church-nation. So God 264 suits his dispensations to the wants of his Church in every age. Notice how the rebuilding of the temple is made an essential part of their reorganization. As to the significance of the temple, see notes on Ezek. xl. 7. O great mountain, chief obstacle. The head-stone, the chief corner-stone. This is used as a symbol of Christ. Ps. cxviii. 2 ; Mark xii. 10 ; Isa. xxviii. 16 ; 1 Pet. ii. 6 ; Eph. ii. 20. " He," we think, refers to Jehovah. Grace, grace, unto it, divine favor be upon it. 10. The day of small things. "When to human eye little is accomplished, still God is moving. The plummet, the sign of progressing work. Those seven. See ch. iii. 9. They typify the active insight and oversight of God. 12. Golden oil, pure oil. 14. The two anointed ones. Joshua the high priest and Zerubbabel the governor, who typified the priestly and kingly offices, which were to be united in the great Anointed One, as the terms Messiah and Christ mean. They are thus taught by this vision wherein is their strength, that success shall come, and that these are Jeho- vah's chosen agents. Chap. V— VI.] NOTES ON ZECHAEIAH. [Vee. 1-11.— 1-8. CHAPTER V. VISIONS OF WARNING TO THE CHUECH-NATION AS TO FUETHER DISOBEDIENCE OK IDOLATRY. Veese 1. Here we have a sixth vision, intended to \yarn any who might still be inclined to dis- obedience. I Flying, unrolled or let loose. 2. Twenty oubits, ten yards in length — of large size, so as to be full of woes. 3. This is the curse, etc. This represents God's swift judgments against transgressors. Steal- ing and swearing are here put in general for transgressions of the tw* tables of the Law — sins against man and sins against God. On this side, according to it. This either means that sinners shall be cut off on the right hand and on the left, or it refers to the roll as being written on both sides. See Ex. xxxii. 15 ; Ezek. xxix. 10 ; Rev. v. 1. 4. It shall enter into the house of the thief, etc. ; the curse shall be in actual execution, and shall reach the sinner wherpver he may hide, and shall make him to have disaster in soul, body and estate. 5. This seventh vision warns them anew against idolatry. 6. Ephah, . large measure. It held about a bushel, and is here used for a box of large capa- city, or perhaps an ephah-shaped throne, on which an idol sat. Ver. 10. Their resemblance, the appearance of this measure or form; the way they have them. 7. A talent of lead, a most weighty piece. This is represented to be a kind of cover to the ephah. This is a -woman that sitteth, or is to sit. Some obtain the idea that in the vision the woman is represented as already in the ephah, but is now thrown down or thrust farther in, in order to place this weighty cover over it. 8. Wickedness, idolatry. Cast it, cast her. 9. Two women. These are represented as coming forth and removing this wickedness or idolatry from the land. Assyria and Babylon may be meant, as these removed the ten tribes and Judah. Like the wings of a stork, swift, wide- spread and strong. 11. The land of Shinar, Babylon. See Gen. x. 10 ; xi. 1. Established, removed them never to return. This vision some take as alluding to some prev- alent sin, such as false measures and deceit, against which they are thus warned ; but most, regard it as typifying the removal of idolatry. We know that this seems to have been a promi- nent design of the captivity, and that, although idolatry had been the great national sin of all Is- rael, yet for a period of over two thousand years, since they have never relapsed into it. CHAPTER VL A VISION HAVING PROBABLE EEFEEElNOE TO THE IDOL-SEBVING ENEMIES OF JEHOVAH AND HIS CHUECH-NATION ; AND A PEOPHEOY AS TO THE UNITED PEIESTHOOD AND KINGSHIP OP THE MESSIAH. Veese 1. Four chariots, a symbol of four kingdoms or powers or series of wars. Two mountains. These are thought to be two leading powers. The whole represents the subjection of all worldly forces to Jehovah and his Church. Mountains of brass, of copper, strong and durable. 2. Red horses, etc. Colors are probably used here, as elsewhere, to denote dispensatiops to come, as either calamitous or joyful, or as having mixed features. See Rev. vi. 2, etc. Vol. II.— 34 3. Grizzled and bay, ash-colored or spottedi gray. 4. The angel, the Uncreated Angel, who had, before made known seven visions. Ch. i. 7, 8. 5. Spirits, messengers. God thus represents^ the kingdoms of the world as his messengers. 6. The north country, Babylon. After them, to the west of them; that is,, Greece. South country, Egypt. Dan. xi. 40. 8. Have quieted my spirit, appeased my anger. Babylon, as a type of the heathen na» Chap. VII.] BIBLE NOTES. [Veb. 1-10. tions in general, is thus represented as so visited that Jehovah is satisfied. It is difficult to locate these opposing powers, and to define with exactness the symbolic refer- ence of each allusion, but the general import is unmistakable. Henderson well remarks, that " the tendency of the whole vision was to assure the Jews of the care and protection of their cov- enant God, and thus lead them to exercise confi- dence in him while prosecuting the restoration of the temple and their former institutions." 10. Here, again, we have a type and symbol of events yet in the distant future. The persons here named had not unlikely brought gifts from captives still at Babylon, and Josiah seems to have been a treasurer. 11. Make crowns. Compare Rev. xix. 12, etc. 12. The Branch. That reference is here had to Christ the Messiah, see Zech. iii. 8, and refer- ences there. Out of his place, from the appointed source. The temple. It does not mean the present temple, but the gospel Church, of which this temple was the sign. Ch. iv. 9. 13. Be a priest, etc. He shall thus be both king and priest. The counsel of peace shall be between them both ; his design of peace and good-will to man shall be accomplished by the union of kingly and priestly functions in Christ, who as our King rules over us and defends us, and aa our Priest made full atonement for us. 14. The crowns shall be; shall be left in charge of, as a memorial of this union. . The word for "crowns" we take to mean a double crown. " Helen" is probably another name for Heldai (yer. 10), and " Hen," another name for Josiah. As to difference of names and render- ings, see 2 Sam. x. 18 ; Prov. xxvi. 4, etc. 15. Build iii the temple, become identified with it as lively stones. The design of all these visions was evidently to stimulate the returned Jews to complete the re- building of the temple, and to assure their faith by promises of a glorious future. In every age of his Church, Jehovah suited his dispensations to the particular wants of his people, giving them miracle, prophecy, blessing, judgment, precept and example, as seemed best j and now giving us one and all in his blessed word, and giving ua Christ himself, instead of prophets, priests and kings to shadow him forth. CHAPTER VII. INFOEMATION GIVEN AS TO JEWISH FASTS, AND THE CAUSE OF THEIR OAPTIVITT NOTED. Verse 1. Chisleu, about November and De- cember. Compare ch. i. 7, where we have the date of the visions, nearly two years before this. 2. The house of God, Beth-el. It is the name of the city, and not to be translated here. It will then read, " When Bethel sent Sharezer and Regem-melech and his men to seek favor of Jehovah." They thus sent a delegation to Jeru- salem to inquire as to their duty in keeping a cer- tain fast. 3. Should I weep in the fifth month, etc. This was a fast which had been instituted to com- memorate the burning of Jerusalem and the temple by the Chaldeans. Jer. Iii. 12. As they had now returned and were restoring the temple, the question was whether they should continue that fast. The "fifth month" was about June. There was also a fast in the seventh month (ver. 5), in memory of the murder . of Gedaliah. 2 Kings XXV. 25, 266 5. Did ye at all fast unto me ? This verse declares that these fasts had all along not been acceptable to Jehovah, because having sinister motives, and not being sustained by a view to the glory of Jehovah, they were mere forms, and for self-interest. 6. Did not ye eat for yourselves, etc. These festivals had not been religious festivals. 7. The words which the Lord hath cried by former prophets, etc. Former prophets had warned against formalism. The south and the plain, South and South- west Judah. 9. We are here taught how little true religion in all ages consists in forms, and how much in right faith and practice. " The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." 10. Imagine evil, hold malice or plan revenge for any injury received. Ciur. VITI.— IX.] NOTES ON ZECHARIAH. [Veb. 2-23.— 1-7. CHAPTER VIII. GLORIOUS PROMISES OF BLESSING, SUCCESS AND FUTURE ENLARGEMENT TO JEHOVAH S CHURCH. Verse 2. Great fury, intensity of zeal ; or it may mean, "against her enemies." 4. Old men ; not cut off by war or kept within by fear of evil. Even the very old, who trust to the staff, shall not be afraid. 6. If it be marvellous in the eyes of the remnant, etc. Although it may now seem an almost impossible thing to.human eye, it will not be so to God, for with God all things are possible. 7. Prom the east country, etc., from every direction. 9. The prophets. These were Haggai and Zechariah and perhaps others. Ezra v* 1. 10. No hire for man, a perfect stagnation of all prosperity. The aflB.iction, the enemy. Ezra iv. 1-5. For I set all men, every one against his' neighbor. See on judicial hardening, Ex. ix. 1 2. 13. A curee, an execration ; or used to express a curse, as if they said to an enemy, "May you be as cursed as a Jew 1" Judah and Israel are still claimed as Jehovah's heritage, although the ten tribes had rebelled and first been carried captive, and lost their tribal nationality ; yet as Assyria, their conqueror, had itself been conquered by Babylon, tlie conqueror of Judea, they are mingled with the Judeans, and some, of them return with them. 16. In your gates, in your courts. 17. See ch. vii. 10. 19. The fast of the fourth month commemorated the taking of Jerusalem (Jer. xxxix. 2) ; that of the fifth, its burning and that of the temple (Jer. lii. 12 ; Zech. vii. 3) ; that of the seventh, the mur- der of Gedaliah (2 Kings xxv. 25; Jer. xli. 17); and that of the tenth, the commencement of the siege. 2 Kings xxv. 1 ; Jer. lii. 4, These fasts, instead of being empty forms, should become joy- ful solemnities and festivals and religious feasts. 23. Ten men ; a definite number put for an indefinite one. Gen. xxxi. 7 ; xi. 2. These should be of all languages, as it was at Pentecost. Acts ii. 9, etc. It is a full and precious promise of the rallying of the Gentiles to the Church of Jf hovah. Shall take hold of the skirt, as one anxious to follow. Eom. ii. 28. CHAPTER IX. THREATENED JUDGMENTS UPON THE ENEMIES OF JEHOVAH AND HIS CHURCH- NA TION ; AND EX- HORTATIONS TO REJOICING IN THE HOPE OF THE MESSIAH AND IN JEHOVAH AS THEIR DEFENCE AND VICTORY. Verse 1. The burden, threatening prophecy. Isa. xiii. 1. Hadrach; probably the name of a Syrian king. Syria was their northern enemy, and Da- mascus was its capital. Damascus shall be the rest thereof; the place on which the divine judgments would settle, fall or remain. Alexander the Great took it and ended its native rule. . 2. Hamath. See Isa. xxxvii. 13. It was north of Damascus, and a sharer in its fate. Shall border, which is adjoining. Tyrus and Zidon. As to the judgments on Tyre and Sidon, see Isa. xxiii. ; Ezek. xxvi., etc. 4. Her power in the sea, her commercial jjrowesB ; or else it means, " will as completely de- stroy her as if cast into the sea." See Ezek. xxvii., etc. Alexander, after slaying and enslaving mul- titudes, plundered the city and burnt it to ashes. 5. AskeloUj etc. The four principal cities of Palestine are here named. Zeph. ii. 4. Her expectation, Tyre, in which she had trusted. Ashamed, disappointed. , 6. A bastard, an illegitimate or foreign king. I will cut ojff the pride ; all of which they had to boast ; or it may mean their great idol god. 7. His blood, etc. See Lev. xvii. 10; Acts XV. 29. But he that remaineth, the Gentiles. Ekron as a Jebusite ; as the ancient inhabit- ants of Jerusalem, who became incorporated with the Jews. Here again is a gracious and glorious promise 267 Chap. X.] BIBLE NOTES. [Veb. 1-3. as to the ingathering of the Gentiles. As proph- ecy draws to its close, these assurances as to other nations are more full and explicit, as also in ref- erence to the coming Messiah as the hope of Israel. 8. Because of the army. In the great march and conquests of Alexander he passed by the Jews, and greatly favored them. Jehovah encamped about them, so that in passing to and from Egypt, Alexander molested them but little. Have I seen with mine eyes; "I have an eye to them, or a special providence over them." 9. The great upshot of all promise and proph- ecy is tlie coming of the Messiah ; and so the inspired authors often puss from the type to the reality with seeming abruptness, because to the eye of vision these were close parts of a compact, glorious whole. See Matt. xxi. 4, where it is ap- plied directly to Christ. The Church and the nation may well rejoice. Elding upoi) an ass, as a king yet in humil- ity. Compare Gen. xlix. 11. 10. I will cut off the chariot fVom Ephraim. This represents the ten tribes. The Jewish power would be prostrate, and without any miHtary prowess when Christ should come. Unto the heathen, the Gentiles. Ps. Ixxii. 8. Prom sea even to sea, etc. It should know no bounds. 11. By the blood of thy covenant. This was the covenant of Sinai, ratified by blood, but only significant and typical because the blood of Christ was to be shed. This blood thus became the blood of the covenant literally. Thy covenant, or covenant made with, for and in behalf of thee. I have sent forth, will send forth. Prisoners were often kept in empty cisterns (Jer. xxxviij. 6), and there, thirsty and hungry and in mire, they famished. Such is the sinner's case until delivered from the horrible pit and the miry clay by the grace of Christ. 12. Turn you to the stronghold. Christ is the stronghold. Prisoners of hope, prisoners, but not hope- lessly so. Render double, fulness of blessing. 13. This verse is generally taken to mean that before the advent of the Messiah, Jehovah would thus give prowess and power to the Jews to over- come enemies. O Greece ! This is taken, as. often, to refer to the Grecian rulers of Syria. Such sucQesses were granted to the Jews under the Maccabees against Antiochus Epiphanes, in the period be- tween the time of Malachi and the coming of Christ. Compare the prophecy in Dan. xi. 21. 14. Blow the trumpet, the Jewish signal for assembly and war. With whirlwinds of the south. See Isa. xxi. 1. 15. Subdue with sling stones, subdue those using sling stones. Through wine, ch. x. 7. Filled like bowls. These were used to catch the blood in sacrifices, and the corners or horns of the altar were covered or sprinkled with blood. Jehovah's people are thus represented as filled or covered with the blood of enemies, and therefore as fully triumphant. 16. Stones of a crown, as the precious gems of Jehovah. Such is God's Church and its mem- bers. Lifted up as an ensign upon his land ; a banner or signal set aloft in evidence of triumph and glory. 17. "Goodness" and "beauty" signify protect- ing care, and a glorious Church full of the beauty and exaltation of holiness. "Corn" and "wine," or abundant temporal prosperity, are here, as often, used as types of spiritual fulness. CHAPTER X. . JEHOVAH THE EELIANCE OF HI8 CHURCH AND PEOPLE.— PROMISES THAT HE WILL BE WITH IT. Verse 1. Of the Lord, Jehovah; not of idols, or of any one else. Latter rain. See Deut. xi. 14; Jer. iii. 3. The latter rain is that of spring, or April. If at the time for it there is drought, they must go to Jehovah. 268 Bright clouds, lightnings. 2. Diviners. See Num. xxii. 5, etc. ' They went their way. This describes what happened to Israel when trusting to these false aids. 3. The rulers are here called "shepherds" and Chap. XI.] NOTES ON ZECHAEIAH. [Ver. 1-7. "he-goats ;" or else the false prophets and weak rulers are here meant. See Ezek. xxxiv. 17. 4. Out of him; from Jehovah and froM Judah as his people. " Corner" is here put for strength and endurance. The "nail" is the great beam on which valuables were hung, and after war the trophies were placed upon it. The whole denotes assured and completed triumph through Jehovah. Every oppressor together, every ruler; every one overcoming the enemies of Jehovah's Church-nation. See Isa. xiv. 2. 5. And they shall be as mighty men. This probably refers to their triumphs over the Syro-Grecian array in the time of the Maccabees. 6. Joseph, Ephraim ; that is, Israel. To place them, settle or locate them. Gra- cious grounds for faith are such promises as these. 8. Hiss, whistle, sound or call. History tells us that parts of Judea became very thickly popu- lated after this period and before the coming of Christ. 9. And I will sow them ; " though I have scattered them ;" or it may refer to some reverses which would yet befall them, and thus assures them that these should only be transient. Turn again, return. It is the same idea us repentance, which is also included. 10. Gilead and Lebanon. As prominent points, these are put for the Promised Land in general. Place, room. This denotes great increase. 11. Past deliverances are here used to express his continued and powerful, presence with his people. With afEliction, afflicting the enemies of his people, or amid their great tribulations he will thus open a way. CHAPTER XI. PKOPHECIES OF EVIL YET TO COME UPON JEHOVAH S CHURCH-NATION FOE ITS SINS. While the Jews needed the encouragements of these prophecies, they also needed to be cautioned and warned, and hence we have here predictions of evil relating to periods which then were far future in their history. Even these, however, are interspersed with promises of blessing and with references to the coming Messiah. These prophecies were probably uttered later than those thus far consid- ered, and after the building of thtf temple had been much more nearly completed. This chapter is now generally regarded as alluding to the destruction of the temple and city by the Bomans under Titus, after the rejection and crucifixion of Christ ; although some refer it to inter- mediate calamities. It seems to us as if in the remainder of this book the eye of vision and prophecy sees the great events connected with the closing up of the Jewish and the ushering in of the gospel dispensation, and, with something of the obscurity which always attaches to word-pictures of such scenes, depicts in highly figurative language the results. Compare Daniel and Ezekiel. Verse 1. O Lebanon, land of Palestine. The whole land is represented as thrown wide open to destruction. 2. Fir tree, cypress. Forest of the vintage, forest fortified like a vineyard, with a hedge about it. 4. Of the slaughter, devoted to destruction. At the fall of Jerusalem, in the time of Titus, over one million Jews perished. 5. Possessors, rulers or conquerors. They are despoiled both by enemies and by their own shepherds, and these seem to think themselves entitled to Jehovah's blessing for destroying them. 7. And I will feed the flock of slaughter. This is Jehovah still speaking through his pro- phet. Matt. ix. 36 ; x. 6. Here a ray of promise mingles with their desolation. O poor of the flock. miserable flock 1 Now follows a symbolical representation, in which the commission of the Messiah is referred to, and grace and unity are set forth as the hope of God's people. Two staves, crooks ; croziers or staves, such as shepherds use, and here employed as emblem- atic either of guidance and authority, or of grace and unity, as the hope of Jehovah's people. Beauty; Heb. "grace or favor;" a token of Jehovah's favor as their only reliance, and of the gracious covenant by which he had sworn to them. Bands, unity ; a symbol either of the unity existing between the Jews and Israelites after their return, or in, general of the unity existing between the people of God among themselves and with Christ. 269 Chap. XI.] BIBLE NOTES. [Ver. 8-17. 8. Three shepherds. This may mean the civil rulers and the scribes or teachers of the Law; or it may mean the prophets, priests and kings.- These were the guides of Israel, but all pass away before Christ, who united all in one. We cannot attach it as a specific reference to any individuals, but it seems to refer to the period about the time of Christ, and to foretell the destruction of all false guides. One month, in a short time. By the destruc- tion of Jerusalem the authority of all the Jewish orders was at once annulled. Some suppose three particular ones are referred to. Loathed them. This probably expresses the feeling of Christ against these false leaders. See Matt. XV. and Mark vii., etc, 9. Eat, every one the flesh of another. All this seems quite descriptive of what actually occurred in the final siege of Jerusalem. 11. The poor of the flock. This may mean as in ver. 7 ; or else refers to those who recog- nized all this as in accord with prophecy. 12. Give me my piece, "show what value you put on me." i Thirty pieces of silver. This was the price of a slave. Ex, xxi. 32. 13. Oast it unto the potter, etc. No one can read this without being struck with the resem- blance to the language in reference to Judas. Matt, xxvii. 7-10. It would seem as if either this has symbolic reference to that event, or else is quoted as applicable thereto. But in Matthew it is said to be the words of Jeremiah. Various explanations have been given of this. There is extant an apocryphal addition to the prophecy of Jeremiah which actually contains these words, but it is not likely the Evangelist would refer to it. Lightfoot gives what is probably the true expla- nation : " Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Matt. xvi. 14 ; be- cause he stood first in the volume of the prophets, therefore he is first named. When, therefore, Mat- thew produceth a text of Zechariah under the name of Jeremiah, lie only cites the words of the volume of the propliets under his name who stood first in the volume of the prophets," Or Mat- thew may have written simply "the prophet," as frequently elsewhere, and the name " Jer- emy" may have been introduced by the error of a transcriber. If the direct reference is here 270 to that event, it represents the betrayal of Christ as filling up the cup of Jewish iniquity, and as the final breaking of the covenant so far as it related to them as a nation or as a separate and peculiar Church, Although Jehovah made them the medium- through which the Messiah came, and caused their wrath, as displayed in the betrayal and crucifixion, to accomplisli his method of grace, yet it worked destruction to their exist- ence as a Church or nation, and opened up the gospel dispensation, in which Gentiles should bo the partakers, and the true Israel be such as by ■ repentance and faith turned unto the Lord, See also note on Matt, xxvii. 9. The potter. Their place was jn the unclean valley of Hinnom. Jer. xviii, 1 ; xix. 2, A goodly price. This no doubt is said in derision. Cast them to the potter in the house of the Lord. They were cast into the temple, but given afterward for the potter's field,. Matt, xxvii. 7-10. 14. Might break the brotherhopd. Judah and Israel and the various brandies of all the tribes seem, after the return from the captivity, to have united in' peace, and we hear of no dissen- sions among them ; but after the crucifixion his- tory informs us that bitter animosities prevailed, and their destruction by Titus resulted directly from the internal discords and severities they indulged in among themselves, 15. Still another symbol is now u^ed. They are represented in ver. 5 as still having a foolish or wicked leader. They are still to be subjected to the instruments or methods of those who frame mischief. 16. They should still have unfaithful and un- wise teachers and leaders. This often occurred, and especially after the crucifixion, when the Jews as a body rejected Christ. Herod may be the special one referred to. Cut ofif, perishing ones, Standeth still, haltetli from weakness, 17. Woe to the idol shepherd, etc. The Jews were oppressed by so many wicked and worthless leaders that it is difficult to specify the particular one meant, A sad and certain doom awaited them and fell upon them all, so that indeed the arm of power was severed and the eye of perception put out. Idol, good for nothing. Chap. XII.— XIII.] NOTES. ON, ZECHARIAH. [Veb. 2-12.— 1-0. CHAPTER XII. PROMISES AS TO THE PINAL TKIUMPH OF JEHOVAh's CHUECH, AND AS TO EESTOEATION AND EEPENTANCE. Verse 2. I will make Jerusalem a cup of trembling. Although Jerusalem sliould be vis- ited with desolation (as described in ch. xi,), yet afterward it, or the Church which it represented, would prove formidable to idol nations. Unto all the people, nations. They would become intoxicated by their successes against Jii- dah and Jerusalem. 3. A burdensome stone, a crushing weight. 4. Smite every horse, of the enemy. Open mine eyes, have a watchful eye over Judah. 5. In the Lord of hosts, through his presence with them, 6. Will I make. See Ex. ix. 12. Governors of Judah. Palestine had been divided among tetrarchs or governors of parts. Hearth, fire-pot ; a burning billet or chunk. 7. Tents of Judah. Jehovah is thus repre- sented as first extending protection to the open and defenceless country, thus showing his especial care, and making it evident that they do not owe their protection to the central city. Else Jerusa- lem might claim itself as the protector, and thus be lifted up. Christ himself camo not from Jerusalem, but from Bethlehem. 8. The house of David shall be as God. It was " as God " when from , it Jehovah brought forth his Christ. ' , As the angel of the Lord, the Uncreated Angel. This confirms the idea that in many cases by this term ii meant the Lord Jesus Christ. See Gen. xviii. 16 ; Zech. i. 8, etc. Henderson takes it as equivalent "to the presence of the Lord." Ex. xxxiii. 15. 9. In that day. The reference (Ver. 10) and its quotation in John xix. 37 seem to fix with some definiteness the general period. As a result of the crucifixion, there was no doubt great con- sternation among all the Jews because of the dark- ness and earthquake, and the coming forth of the dead, etc., and because of the long train of evils which directly followed and culminated in the awful siege. 10. See references. 11. The mourning of Hadad-rimmon. This was the mourning when good King Josiah was killed, and is supposed by some to have been the occasion of the " Lamentations of Jeremiah." See also 2 Kings xxiii. 30 and 2 Chron. xxxv. 23-25. The town was in the plain of Esdraelon, near Megiddo. 'i 12. Every family apart. Each should have its separate grief. A kingly, a prophetic and a priestly family are named, " The family of Shi- mei " was also of the priestly order. Num. iii. 18. These are named particularly in order to draw attention to this mourning as universal, and ex- tending to the highest dignitaries in Church and State. CHAPTER XIII. CONTINUED PROPHECY AND PROMISES AS TO THE FINAL TRIUMPH OP JEHOVAh's CHURCH, AND AS TO RESTORATION AND REPENTANCE, WITH RENEWED REFERENCE TO THE MESSIAH, Verse 1. This chapter is all to be viewed as a direct part and continuation of the former. There shall be a fountain opened. This fountain could only be salvation by Christ, Heb. ix, 14, etc. 2. Out of the land, out of the whole earth. The unclean spirit, spirit of impurity, such as were joined with Satan, and were permitted until cast out in the times of the miracles of Christ. . 3. When any, of these false prophets. Thrust him through ; false prophets shall be discovered and piinished as the Law directs: Deut. xiii. 6-11. . 4. Ashamed, overcome and discouraged by its non-fulfilment. A rough garment, a hairy garment, such as was worn by prophets. 6. What are these wounds? He would deny the wounds made in his pretended self-de- ^ 271 Chap. XIV.] BIBLE NOTES. [Ver. 1-10. nial and spirit-incantation, and claim that they •were wounds inflicted because of family grief. 7. From this verse to ch. xiv. 5 we have a prophecy which, most interpreters are agreed, re- lates primarily and directly to the Messiah, and is used by the Saviour himself. See Matt. xxvi. 31. Awake, O sword, against my shepherd. Thus the Saviour is given over to the malice of his enemies, and the sword is directed to proceed to complete the work of redemption. Christ is often thus called " my Shepherd." My fellow, united to me. Thus Jehovah speaks of Christ as the One a part of himself. Turn my hand, turn back my hand upon. This is used both in an inflicting and protecting sense, but probably here means, "I will gather together or protect." See Matt, xviii. 10; xxiv.13, and Isa. i. 25. In this case " little ones" denotes his little flock. It is more natural to take the whole more literally, as denoting the thorough- ness of the scattering. 8. But the third shall be left therein. Here is the promise of a saved remnant, which we find in almost every one of the prophets, and in some of them many times. Jehovah will pre- serve a nucleus for his Church, and it may even include a restoration of the Jews yet to come. CHAPTER XIV. FURTHER GLORIOUS PREDICTIONS AS TO THE PRESERVATION OP JEHOVAH's CHURCH AMID ITS MANIFOLD ENEMIES, AND OF A FINAL RESTORATION AND SUCCESS THROUGH REPENTANCE AND HOLINESS. Verse 1. The day of the Lord; the oft- repeated phrase for divine visitation. Isa. xiii. 9, etc. 2. And the city shall be taken, etc. This is generally supposed to refer to the siege by Titus, about the year 70. Soldiers from every nation subject to Rome came against Jerusalem, and all but the poorer classes were killed or en- slaved. Rifled, plundered. Ravished, maltreated. 3. Then shall the Lord go forth, etc. Yet Jehovah assures them that this destroying idol- power ghall itself be destroyed, and that by Je- hovah. 4. And his feet shall stand in that day upon the Mount of Olives, etc. Jehovah is thus in figurative language depicted as if actually standing on the Mount of Olives, and causing it to divide so as to make a passage for his escaping people and Church. He who divided the sea might easily do this ; but the language is prob- ably symbolical, and intended merely to repre- sent Jehovah's provident care for his people. Some refer it to the appearance of the moving army, which we know was stationed there. Ac- cording to Eusebius, on the breaking out of the war, the Christian Church at Jerusalem thus be- took itself to Pella, which was in this direction. 6. Valley of the mountains. See Matt, xxiv. 16. 272 Azal. The locality is not known. Saints, holy ones. Jehovah would be in the midst of his fleeing Church, and so they would be safe. 6. The light shall not be clear nor dark ; everything shall be confused and gloomy twilight. Henderson reads, " There shall not be the light of the precious orbs, but condensed darkness." 7. But it shall be one day, etc. ; but there shall be one day, etc. ; a day of light known to Jehovah shall come. At evening time it shall be light. He can make even the darkness light about his people. 8. Living Waters shall go out ; put for a diffusion of gospel truth. Ezek. xlvii. 9. Former sea — hinder sea, eastern and west- ern seas. The I)ead Sea and the Mediterranean Sea are thus designated, and the two are put for widespread diffusion. In summer and in winter, unceasingly. 9. One Lord and his name one,; Jehovah alone shall be and only his name. 10. The land shall be turned as a plain. So universal shall this sway of Jesus be that it shall seem as if all the world was in this plain or reduced to its level. Prom Geba to Rimmon, south of Jeru- salem; from extreme north to extreme south. Geba was in Benjamin, and Rimmon in Simeon. "South of Jerusalem" is specified, as there wjis another Rimmon. Chap. XIV.] NOTES ON ZECHAEIAH. [Ver, 11-21. From Benjamin's gate unto the place of the first gate, etc. These points, no doubt well known then, but not all to be certainly identified now, denote " far and near." 2 Kings xiv. 13 ; Jer. xxxi. 38. 11. And men shall dwell in it. Many re- gard this whole description as foretelling the res- toration of the Jews previous to the millennium. Others take it as a more general promise of peace and success to the Church universal, and of the diffusion of the gospel. 12. Their flesh shall consume away, etc. ; such shall be the terrible fate of the enemies of Jehovah and his Church. 14. And Judah also shall fight at Jeru- salem, etc. While Jehovah should cause the enemies of his Church to consume away with war, pestilence and famine, and to lay hold on each other, the power of the Jews should be re- vived in Judea, and they too should aid in the conflict. We here seem to have in another form a description of the great final conflict between the powers of darkness and the kingdom of God, such as is given in Isa. lix., Ezek. xxxvii. 39 and Eev. xix. 1(). As this plague. The very brute creation shall be involved in the destruction to come upon their world-serving owners. 16. Thus the Gentiles shall be converted. To keep the feast of tabernacles. This is to be taken figuratively. As this of old signalized deliverance from the wilderness, so did this the joy- ful ushering-in of the gospel dispensation. Another view is that this means that by their representa- tives the Church would celebrate the feast of tab- ernacles. It was not a ceremonial feast, but like that thanksgiving accorded with the gospel dispen- sation, and suggested the fact that we are still here only sojourning and seeking another city, and that there remaineth a rest for the people of God. But many are only satisfied to take all this literally, and to believe that in due time God will gather together the dispersed nation, and enable it once more thus to meet in the Promised Land. We cannot always determine specifically God's plans, as we cannot fully describe millennial glory or heavenly bliss, but we can see all that is now needed, and that is a glorious promise of complete victory to Christ and his saints. 17. No rain. This was the ancient sign for great calamity, and is here so used. 18. Egypt. This seems specified as the most inveterate of the kingdoms opposed to Jehovah and his people. If they, trusting in the overflow of their Nile for fertility, do not accept the gos- pel, plagues shall be added. 20. The bells of the horses, tinkling bands hung around their necks. The idea is, that " Ho- liness to the Lord " should become the universal motto and inscription ; not holiness to any idol, but the supremacy of Jehovah God should be thoroughly acknowledged. The pots. The commonest sacred utensils should be regarded as like the gold and silver bowls used to receive the blood of the altar. See Amos vi. 6 ; Zech. ix. 15. 21. Every pot; even the cooking utensils shall come to be regarded as sacred to the Lord. All secular things may become sanctified by grace. The Oanaanite, nothing idolatrous or im- pure. The Church shall fully triumph over the world. The Promised Land shall be the full and undivided inheritance of the saints. The carnal shall yield before the spiritual. We have already referred to the fact that as Haggai, Zechariah and Malachi are the only prophets after the captivity and the return to Jerusalem, they are to be read and studied in connection with Ezra and Nehemiah ; and their prophecies have something of the character which attaches to the rep- resentations of the future contained in Daniel, Ezekiel and Kevelation. In Zechariah, especially, there is such a quick succession of visions, and such a collection of proph- ecies, often appearing as consccutivo, when years may have olai)sed between their uttcrauco, that wo are easily involved in obscurity. The incentives to reorganization, the coming of the Messiah, the destruction of Jerusalem, the coming prosperity of the Church, in which Gentile, Jerusalem and the Jews are to share, are all so graphically and symbolically described and alluded to that it is only by prayerful and careful study that we obtain satisfying views of the truth conveyed. Zechariah may be regarded as of the last of the prophets— as closing up the era of vision and proph- ecy ; and what the book of Revelation is to us, in some respects was this book intended to be to the Jewish Church. .... The prophet gets a swift panoramic view of the coming ages of the Church ; and while inspiration might describe it, human knowledge cannot fully grasp its far-reaching infinitcness and the ecstacy of this triumph of the Church and the glory of the gospel dispensation. But we are given glorious lUus- VoL. il.— 36 Chap. XIV.] BIBLE NOTES. [Veb. 21. trativo and specinion views — such as the downfall of kingdoms — the flocking of all nations to the one standard — holiness to the Lord the prevalent signal of the world ; and, better and oftener than all, the Messiah as actually present to redeem his people. We enter the great gallery which thus delineates the struggles and triumphs pf grace ; and although from our finite and imperfect condition we may not grasp to the full each symbol, yet we catch the great prevalent, soul-stirring, heart-thrilling, faith-reviving impression, and can even catch so much of details as to make us wonder how an infinite God, through finite language, can explain so much of his infinite dealings, infinite designs and infinite grace to a mortal man. While I have rejoiced in the blessed records of former books, it now almost seems to me as if Zecha- riah, more than any one of the rest, excites my penitence, revives my faith, and fills me with gleams and glimpses of the glories yet to come upon the Church under the Messiah's reign. To the believing Jew, still destined to look through four hundred years for the coming of Christ, it must have been just as precious too, for it was the reaching out of the index finger of Jehovah pointing to the hope of Israel. 274 THE BOOK OF MALACHI. INTEODUCTION. The prophecy of Malachi, as noticed already, belongs to the period after the captivity of the Jews and their return to the Holy Land. It is thus associated with Haggai and Zechariah, and probably a little later than either. We see no ground for the chronology which makes a period of one hundred years between them. The fact that he does not allude to the captivity so specifically as do these others only shows that there was no need of his dwelling on it while intent on themes more important to the Church. The prophecy has many points in common with Zechariah ; and while reproving and accusing Judah for its many shortcomings, Jehovah's gracious intentions toward his people are fully declared, and the downfall of their enemies and the coming of the Messiah fully assured. These were just the points in respect to which the Church-nation needed light. See Introduction to the Prophetical Writings. 27 D NOTES ON MALACHI. CHAPTER I. Jehovah's oabe for Israel as his oiiuroh-nation, and its unfaithfulness. Verse 1. The burden, threatening prophecy. See Isa. xiii. 1. 2. "Was not Esau Jacob's brother? "I have shown my favor in that I have exalted you above Esau." Palestine, the home of Israel, was, after all, far better than IJumea or Edom, the laud of Esau's descendants ; and while now the Jews had been restored, the Edomites, who had been invaded by the Chaldeans five years after the captivity of Jerusalem, had still the common lot of the conquered. 3. I hated. This term is used in contrast to love. As to divine choice, see Isa. x. 23 ; Jer, xviii. 4 ; Ezek. xvi. 6. A waste for the dragons, a place for jackals. We may translate it, "abodes of the wilderness." 4. They shall call them, etc. Men or the nations shall thus call them, while Israel is again prospered. The border, territory or domain. 5. Prom the border of Israel, through the coasts. 6. O priests I They are thus accused of a want of holy regard. Despise my name, show disregard for, as tlioy had greatly done. 7. Polluted bread ; not such as the Law pre- scribed. Lev. xxii. 22. Contemptible, of little account. 8. The blind for sacrifice, etc. They thus disrespected the Law, which required animals without blemish. Thy governor ; even a human ruler would bo insulted by their misconduct. Accept thy person; call thee to his pres- ence, or excuse you because you are priests. 9. By your means ; instead of being the me- diums of expiation and atonement, they thus brought guilt on themselves and on the people. 10. Shut the doors for naught; they were servile. Only for pay, and not to glorify God, did they do any service. They had their price. 11. Although the Jews are thus rejected as to their worship, the Gentiles shall be brought in. 12. See ver. 7. 13. "Weariness ; that is, Jehovah's service. Snuffed at it, shown contempt for it. 14. The deceiver. Pretending to make a legal ceremonial offering, they were so selfish as to keep back the good and ofiTor the blemished. Dreadful, awe-inspiring — a name to bo rev- erenced. CHAPTER II. THE PRIESTS AND THE PEOPLE OF JEHOVAIl's CHURCH-NATION REPROVED FOR THEIR UNFAITH- FULNESS. Verse 2. I have cursed them already ; or, " I will curse them one by one." 3. Corrupt your seed, rebuke it or make it worthless. Spread dung, cover them with reproach. The dung of your solemn feasts. The maw, containing the dung, belonged to the priests. Dent, xviii. 3. 276 One shall take you away ; " ye shall be taken away with it." 4. That my covenant, because of my cov- enant. 5. There is reference here to Phinehas, the grandson of Aaron. See Num. xxv. 12, etc. Was afi-aid. He had holy reverence and tho fear of God and regard for his service. Chap. II.] NOTES OK MALACHI. [Vee. 7-17. 7. The priest's lips should keep khow- ledge ; be a storehouse of heavenly wisdom. They, the people. 8. Corrupted, profaned. 9. Been partial, been false and uneven in de- claring the law. , 10. Have we not all one father, etc. As children of the same heavenly Father they should act as brethren, fairly with each other. Profaning the covenant, by paying disre- gard to their covenant relations to God. The sin of marrying foreign wives is here alluded to. They put away their Hebrew wives in order to do thus. See Ex. xxxiv. 16; Ezra ix. 2; and Neh. xiii. 23-30. 11. The holiness of the Lord, his people. The daughter of a strange god, an idol- atress — those who looked to idol and heathen gods as their father. The great design of many of the Jewish ceremonies was to keep them so- cially a distinct jjeople, and intermarriage was forbidden. 12. The master and the scholar; him that leads and hira that responds. It means " root and branch," or one and all. Him that offereth an offering. Althougli they might profess Jehovah, and thus engage in his service, yet so long as they disobeyed by at- tempting a mixed worship and by marrying the heathen, Jehovah would disregard them. 13. This have ye done again; put away their own wives and married foreign and heathen ones. In Ezra's time they had done it (Ezra ix. 1), and now again in Nehemiah's time. Neh. xxiii. 23-31. If this is the time referred to, it confirms our view that the time of Malachi was contemporary with or quickly subsequent to that of Zechariah. Covering the altar of the Lord with tears, etc. This represents the tears and wailings of Jewish wives put away to make room for these idol and foreign ones. Jehovah, regarding these complaints, was no longer propitious to his people. 14. Wherefore ? what harm is it or why is this ? The answer is, that the harm is in the fact that it was the breach of solemn covenant before God of conjugal faithfulness. 15. And did not he make one ? that is, Eve only, for Adam. Gen. ii. 18, 24. The residue, of the Spirit. The allusion is here to creative power or ability to have made more than one woman for each man, liad he seen best. God, the Creator, has infinite power still left. His rest after creation was not the rest of weariness, but a rest indicative of the worship to bo given by his people and the completion of the work he had attempted. That he might seek a godly seed. Here is the greatest and best reason for the marriage relation as between two persons. Polygamy and divorce and promiscuous concubinage have ever been found unfriendly to family religion ; and this is the basis of the Church. Although per- mitted fo,r a time, it wrought much evil, and the Church .felt its need to be delivered therefrom. In order that children may be trained ariglit, and thus a godly seed preserved, no system is so per- fect as that of the Christian family, where a Christian father and a Christian mother direct the culture of their children. Every modification of this method is an imperfect system ; and though sometimes the family plan is supplemented by school and by church, yet nothing can take the place of homo culture. Take heed to your spirit, listen not to the temptation to break the family connection. Bear and forbear. If in some cases there is manifest incongruity, it is a sorrow and an evil, but the breaking of the contract has far more serious evils. 16. Hateth putting away, hateth divorce. One covereth violence with his garment. This putting away is like one who with a fair garment covereth great iniquity. So they, under the cover of a so-called legitimate release, make it the specious excuse for greater iniquity. So it is now. 17. Ye have wearied the Lord. This is another charge against the priests. Ver. 1. They wearied Jehovah with the old complaint that the wicked were prospered and the righteous afflicted. See Ps. Ixxiii. ; oh. iii. 14. Every one that doeth evil is good in the sight of the Lord ; is treated better than the righteous, ch. iii. 15. God of judgment, who is thus complained of for not interposing according to their ideas of right. 277 Chap. III.] BIBLE NOTES. [Ver. 1-18. CHAPTER III. A PEOPHETIC PROMISE AS TO JOHN THE BAPTIST AND THE MESSIAH; WITH EEPEOOFS FOE INIQUITY, AND ASSUEANCES AS TO THE SUPEEIOE LOT OF THE EIQHTEOUS. Vkkse 1, My meBsenger, John tho Baptist. Matt. xi. 10. Shall suddenly come to hie temple, unex- pectedly to his Church. In an hour they looked not for the Son of man came. The meBsenger of the covenant; not the messenger before named, but " the Messenger of the Covenant," or Angel of the Covenant, prom- ised under this old dispensation. Compare Ex. iii. 5 ; Zech. i. 8 ; Acts vii. 38. He is also the Me- diator of the New Covenant. Heb. ix. 15 and xii. 24. ' , 2. Abide, endure ; that is, if not prepared. Pullers' soap. Like the soap used by one who scours or cleanses cloth, which makes clean work. 3. The sons of Levi. See Acts vi. 7. 6. A swift witness, a sure and rapid con victor and punisher. Sorcerers, magicians or those who pretended to other than Jehovah reliance. Num. xxii. .5; Ex. vii. 11. Adulterers, such as thus put away their wives. Turn aside, deprive. 6. For I am the Lord, I change not. God's unchangeableness, while it is the certain doom of the sinner, is the eternal surety of the saint. We are kept by his eternal purpose through faith unto salvation ; and were it not his design to save us, ho could, since our conversion, have found occa- sion to destroy us numberless times. Hence the doctrine of God's eternal purpose is one of the comforts of grace. 7. Wherein shall we return ? " wherewith shall we return ?" It either means that they did not recognize their sin, or else inquired with what tiiey should return to God. I take the first to be the sense. 8. Will a man rob God? Jehovah now shows them how they have offended. These priests secretly defrauded God by appropriating for them- 278 solves tithes and offerings which belonged to God. 10. They had withholden from God the tithes or share to be dedicated to his service (Neh. xiii. 10), and he had also deprived them of blessing. 11. The devourer, locusts. Your, vine. " In the field " should follow directly here, as it means, " vine in the field or vineyard," and not "shall cast her fruit in the field." 12. And all nations shall call you blessed, etc. Here again are precious promises to Jeho- vah's Church-nation. 13. Stout, hard, rebellious, unyielding. What have we spoken, etc. Thus, for the fourth or fifth time in this chapter and in ch. ii., they have pretended innocence. Compare Matt. x;xv. 44 : " Lord, when saw we thee an hungered," etc. 15. And now we call the proud happy, etc. This was a part of what they had said. They thus talked because they sometimes had seen tho wicked prospered externally ; but in Job, Psalms and Proverbs this has already been explained. See ch. ii. 17. Tempt God, defy him or act presumptuously. 16. They that feared the Lord spake often one to another, etc. His servants thus communed together : the communion of saints on earth is recorded in heaven. A book of remembrance. See Esther vi. 1, 2. God has his chronicles of the saints. It means God took special notice thereof 17. Shall be mine, especial property. Jewels, choice treasure. Jehovah not only saves his people, but there is reason to believe that their reward in heaven will bear some pro- portion to their faithfulness on earth. Will spare, be kind to or liave mercy upon. Serveth him, is obedient. 18. Eeturn and discern ; come back to just views, and perceive the difference between. Chap. IV.] NOTES ON MALACHI. [Vbh. 1-5. CHAPTER IV. THE ADVANTAGES OF JEHOVAh's PEOPLE OVER THE HEATHEN, WITH DIRECTIONS AS TO OBEDIENCE, AND PROPflEOY OF THE COMING MESSIAH. As we come to Uie closing words of the closing message of Jehovah under the old dispensation, we find in a short chapter of six verses three prominent topics : An assurance of the destruction of the wicked and the triumph of God's people ; a direction for them to be faithful to the law of Moses ; and a specific prophecy and promise as to the coming Messiah, made more definite by a reference to his forerunner. What could have been more precious to the Church-nation than the assurance of victory ? — the Captain of their salvation, the Author and Finisher of their fdith, specified ; and then an exhortation to faithfulness in keeping the commands of the Mosaic law, until He should come who should fulfil the Law and bring in everlasting righteousness by his own death, resurrec- tion and ascension I Verse 1. This is a vorse vividly expressive of complete and utter destruction awaiting the en- emies of Jehovah, his people, his Church. The conflict between false gods and Jehovah Qod^ between the Church-nation and idol-serving na- tions, all on the other side — might be long, and often seems doubtful, but here is triumph war- ranted, and Jehovah himself, in language of cer- tainty as infinite as finite words can express, assures the long-tried and desolated Church that it need not be doubting. 2. Pear my name, the fear of reverence and repentance and faith — true religion. Sun of righteousneBS. Such is Christ. Luke i. 78, 79 ; 2 Pet. i. 16-19. Healing in his wings, in its spreading beams. So we say the winged light, to denote its rapid diffusion over the earth. As Christ's gospel spreads, it carries light and moral health to the nations. Grow up as calves of the stall, as well- fed calves, as those fattening and prospering. "We may translate "shall leap," instead of "grow up," and thus express joyful prosperity and increase. 3. That I shall do, '* which I have ap- pointed." 4. Remember ye the law of Moses, etc. The great point for them was obedience, and that is the great thing for thp Christian now. In Horeb. See Deut. iv. 10-40. Horeb is spoken of as equivalent to kount Sinai, of which it formed a peak or slope. Statutes and judgments. See Ps. cxix. 2. 5. Elijah the prophet. Not actually and personally (John i. 21), but in the spirit and mis- sion of this prophet, as shown in John the Bap- tist. Luke i. 17 ; Matt. xvii. 10-13. The great and dreadf\il day of the Lord. See ver. 1. " The day of the Lord" is often used to express some time of great and fearful visita- tion, but here directly of this day of triumph over the opposing forces to Messiah's kingdom. 6. And he shall turn the heart of the fathers to the children, etc. We have not statements of the numbers converted under the preaching of John the Baptist, but it is quite evi- dent that he preached the gospel of peace and reconciliation, so as to break in upon the national family feuds that existed f so as to rouse the uni- versal nation to repentance and baptism (Acts xxi. 20), and to bring thousands and tens of thousands into readiness to hear the Messenger of the Covenant (ch. iii. 1), who, as the actual Messiah Christ, should accomplish salvation and turn the hearts of the children of men not only to each other, but also to himself Lest I come and smite the earth with a curse, " the land." This last record of the Old Testament is thus the prophecy, and so the prom- ise, of a method which God himself would insti- tute, in order to save himself the necessity which justice would otherwise require. He himself pro- vides his own mercy, not to subvert his own justice in a human sense, but to absorb it ; to permeate and penetrate it; to satisfy it, until, by the method of salvation in Christ, his mercy controls his jus- tice, without compromising it; and his justice controls his mercy without nullifying it; and both are made so complete in the plan of redemp- tion that we know not which most to admire. " God has thus made it a requisite of his justice that the sinner should be saved, for justice is not only retributive, but is the agreement of his deal- ings with the will of his love as graciously man- ifested in the gospel, and is therefore redemptive 279 Chap. IV.] BIBLE NOTES. [Vkb. 5. as well. In lilin, our Christ, ' lucrcy and truth are met together ; rigliteousuess and peace have kissed each other.'" The Old Testament thus ends not with a curse, but with telling how it is to bo avoided ; and tlio Now Testament and new dispensation unfold the glorious plan, and show us just how to be complete in Him who is tlie Head, even Christ Jesus our Lord and Redeemer. With this book and chapter we thus close the consideration of the prophecies of the Old Testament. In the Introductions to the Prophetical Writings and to the Minor Prophets we have so fully noticed the intent of prophecy, and the order and character of the prophets, that the reader, if need be, may refer thereto, and it will not be necessary in extended detail to reconsider these relations. Besides, the Introductions to each of the prophets have been designed to aid the reader in his appre- ciation of the mtent and significance of the prophecy, and to show both the propriety and the necessity of the instructions contained. We have found that these, not less than the Pentateuch, the Historical Books and the Psalms, have exhibited to us Jehovah as with his Church-nation, warning it of its sins, encouraging it by promises, reminding it of its covenant relations, declaring judgments and their meaning, showing the difference in his dealings witji his own people and with their enemies, and thus by every method endeavoring to preserve a holy seed, through which salvation should at length come to mankind through a promised Messiah. Every prophecy, like every other sacred book, thus becomes an exhibit of the conflict going on between the ungodly world, with all its nations, on the one side, and the Jewish Church-nation alone on the other — the one with its manifold idols, the other with Jehovah. It shows us constantly, as the prevalent theme, God's holy intent to offer salvation to man, notwith- standing that in the Fall the covenant of works had been broken. As the powers of the world were all powers of darkness, and as by reason of the Fall all mankind had lost communion with God and become corrupted, Jehovah had not only to contend with sin among the heathen, but also with the carnal hearts of his own people. It was a double conflict, with enemies without and enmity within struggling for the mastery. Hence a terajjle service and priestly officers to keep alive spiritual worship ; set forms and ceremo- nies to keep them separate from the world ; laws against sin ; promise and threatening, and prophecy and kingly authority, and all the various methods devised to preserve them from corruption. The centre of all was a promise of deliverance through a Messiah to come, and the promise of sal- vation by repentance and through faith in his name ; and this was the vital, living principle which gave point and power to command and custom, to warning and promise, to blessing and judgment, to miracle and prophecy ; and showed a substance to which all the forms and shadows and ceremonies of the Jewish law referred, as that method of grace which should be made perfect by the death and resurrection of the Messiah. In our consideration of the word of God thus far it has been our effort not only to explain words and phrases in their connections, but also to show how each part is connected with the other, and how the whole has as its prevalent theme Jehovah's method of preserving a knowledge of the true God in the world, and his plan of redemption for lost man through a Saviour to be born of the nation thus preserved. Any one not having a clear and soul-stirring conception of the oneness of this narrative will do well to refer in turn to the Introduction to each book. While the Bible is a glorious record, even if we single out certain passages or certain parts, to us there is nothing in it so gloriously sublime as the adaptation of each and every part to the varying condition of Jehovah's chosen Church-nation, and the admirable methods by which Jehovah perpetuated a knowledge of the true God, and devised and exe- cuted the plan of redemption for fallen man. It has been said that the Old Testament is Christ concealed, and that the New is Christ revealed ; but as we take them together and trace the divine method from Genesis to Revelation, we behold so much of the glorious intent and zeal of divine energy for the sal- vation of mankind, back amid the antiquity of our race, that the wisdom of the divine forecast and the energy of the divine love, all along manifested, seem to us almost as precious as the cross itself, because so significantly preparative thereto. It would seem enough that all the kingdoms of the world save Israel were given to idolatry and to work all manner of iniquity, and this conflict in our behalf against such fearful odds seems of itself such as only a God could undertake. 280 Chap. IV.] NOTES ON MALACHI. [Veb. 5, But then, as I see the infinite perseverance of the divine love in its ten thousand times multiplied strivings against this very chosen Church-nation ; how Jehovah bore with their iniquities ; how he cared for them when they seemed not to care for his trying to save them ; how he led them ; how he delivered them from deserved emergencies again and again brought upon themselves ; how he pro- vided for them ; how he wrought miracles by hundreds ; how he gave them law and testimony and statutes amid scenes of most impressive solemnity; how he caressed and loved them ; how he pleaded with them ; how he wooed them with mercies and warned them with chastisement, and encouraged them with promises and prophesies; how he punished their enemies, and showed his punishment of themselves to be but a kind Father's rod ; how tliey deserved to be utterly cast off, and yet were pre- served, so as to give descent to a Saviour and blessing to the Gentiles,— when I behold all this, how I wonder and adore that even a God could thus forbear — that justice could so long hold the balance, with all the sins of a world in one of the scales, and yet declare equity satisfied by mercy because the merits of Christ's salvation were to be placed in the other ! The four thousand years of divine forbearance before the coming of Christ with such a world, and, worse than all, with such a Church — and not only forbearance, but activity of methods all the time for its good, and assurances all the time in the very midst of unfaithfulness and impenitences that a Messiah would come, througli whom by repentance and faith salvation could bo secured — all this is to mo only next in, impressibleness, in tenderest love, in divine sympathy, in unsearchable grace, to the cross itself; and so a part of it that I desire to know of both of them together, and cannot con- ceive how I could comprehend the New Testament without the constant study of the Old. It is only in the medium of both that I know the precious fulness of that utterance. Oh the depth of the riches both of the wisdom' and knowledge of God ! Rom. xi. 33. And it is just in review of God's dealings with Israel, and of his salvation as perfected in Christ, that the inspired Apostle makes this, utterance. I wonder not that sermons such as those of Peter, Stephen and Paul (Acts ii. and ili. ; vii. ; xiii.,. xvi., etc.) so fully retrace the Old Testament record. It is the unfolding panorama of grace — the^ progressive exhibit of Jehovah's merciful and long-lasting painstaking for our salvation, and beyond' the grandeur of any single part is that of the whole viewed by the light of this precious word, and with the power of the Holy Spirit operating upon the heart. Could a mortal endure such a flood' of holy light, could I ask of God a vision in this world, it would be to stand on Calvary and' all at once have a view of it all. Something of it you and I, my dear reader, by God's grace may obtain as thus we read and study this Holy 'Word in all its parts ; and what we know not now, even that will he reveal unto us if we can but appear with him in glory. Having finished the Old Testament record as to this Church-nation of Jehovah, the mind naturally turns to the inquiry. Why is there no record of the long period intervening between the time of Malachi and the coming of Christ? It is partly sufficient for us to know that the divine Author of all Scripture saw that all that was necessary for the information and edification of God's people had been recorded. But in addition to this, we can see some good reasons why the narrative and history and poetry and prophecy cease just here. The Scriptures are the word of God, and when these came to be collected into a definite form, and when Jehovah's will and ways had been sO fully communicated, there was not the same need of repeated instruction or prophecy. In earlier periods there was no written record to which to turn, or not one so full and explicatory as to meet all the inquiries of the people of God ; and hence they needed command and visions and illustrations and miracles, and all that go to make up this Old Tes- tament record. Thus through hundreds of years Jehovah had afforded them in various ways his instructions, so that for every question as to faith or practice there were sufficient indications as to duty, and no experience could seem to occur and no contingency arise that had not a precedent or parallel) or something so analogous as to show the principles of conduct to bo pursued. Jehovah had illustrated his relations to his Ciiurch-nation, and the relations of his Church-nation^ to him, as to his own unerring wisdom seemed sufficient ; and it now only needed that all these instruc- tions and all this detailed history and prophecy should be gathered together in one, book, and so authenticated and preserved as to be accessible to the Jewish nation and be known as God's word — their Bible— the book chosen of God to convey his will to man. It needed not now for a time the aid of new visions or the assurance of new prophecy, but only that the detail of what had taken place^ Vol. II.— 38 281' Chap. IV.] BIBLE N0TEi3. [Vek. 5. should be placed before the Church and the world, and thus each part of it by faith become a repeated and actual reproduced occurrence or instruction to the believing — an ever-present re-enactment. The Book of the Law of Moses was already in possession (Neh. viii. 1-8), and the description of Ezra as a ready scribe (Ezra vii. 6), and as one who " had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments" (ver. 10 ; see also ver. 11, 12, 21), and to teach them that know them not, gives probability to the Jewish tradition that he "settled the canon of Scripture," and restored and corrected and edited the whole sacred volume of the Old Testa- ment, with the exception of Nehemiah and Malachi, added by these respective- authors. One book after another had thus accumulated, showing the law, the providence and the grace of God, and by miracle and prophecy illustrating word and doctrine, pointing to penitence and faith as saving graces, and thus becoming to the ancient Church a, complete and only rule as to how to glorify and enjoy him. Thus the records of the past became a part of the instruction and faith of the present, and super- seded the necessity for new miracles or prophecies or instructions or communications in any form. So far as the Jewish nation was concerned, the last great epoch of their history had arrived. Jeho- vah, as he had promised to do notwithstanding their sins, had gathered them from their dispersion and captivity in Babylon and returned them to the Holy Land, and placed them under the auspices favor- able to a renewal of the temple and of the worship of their fathers. In the books of Ezra and Nehe- miah, and in the three prophecies of Haggai, Zechariah and Malachi, we see how they were freed from idolatry, and encouraged by prophecy and promise, and enjoined by warning, to cling to the faith and practice of a people whom Jehovah had chosen for his heritage. All this record of God's dealings with them, and of their dealings with him, is now theirs, besides the precious assurances as to a coming Messiah which are so frequently repeated by these last prophets. Thus to them of the Jewish dispensation there was the same propriety in a ceasing of communica- tion, and in a reliance for direction upon what had now been already uttered, as there is to us in a reliance upon the Scriptures of the Old and New Testament as our sufficient rule for faith and prac- tice, withput looking for further special communications. With the Old Testament Bible before them, they should have needed nothing more, but regarding the laws and institutions so fully declared, and with the full direction and communication of Sacred Writ, they should have grown in grace ; and with penitence for sin and typical offering therefor should ;patiently and believingly have looked forward with lively expectancy to the coming of the promised Messiah. Thus it seems to us that reason justifies the propriety of that divine ordering which here closes the canon of Old Testament Scripture — as affording until Christ's coming all the groundwork of faith or practice needed by them or by us. It is not the design of the Bible to give a complete history of the Jewish nation, but only as it was related to the Church and identified with it; and now the various stages of its ecclesiastical history were all passed, and no organic change was to occur until the coming of the Messiah. We reckon in God's providence not so much by lapse of time as by the character, of events. The Jews therefore having passed through all the acts of their history important in their bearing upon man's salvation, no further record is had until the time comes for the great and precious record and fulfilment of that' key- prophecy and that gracious fact which was consummated when Christ died and rose again, and thus as the end of the Law, fulfilled all righteousness and brought in everlasting redemption. In order, however, not to lose sight of the Jewish nation and Church during that intervening period it is well for us to notice briefly this intermediate history of four or five hundred years. As the Sacred Writings give ua no history of this period, we can only gather information from the Apocry- phal writings, and from the accounts of Josephus and other ancient historians 282 GUIDE-POINTS TO INTEEMEDIATE HISTOEY. The Bible history closed between four and five hundred years before Christ. It is the completion of inspired record, but not a close of Jehovah's care and regard for his people. The kpt era of their history had come, and although long it was not to be varied by any captivity or by any events requir- ing rehearsal in God's book. The period of prophecy had endedj and the word of God, as declared thus far and collected into a book, sufficed in its stead to naiake known the will and the dealings of Jehovah. Profane history shows that Jehovah still protected his people, and it is probable that they even had miraculous interpositions in their behalf. . In the last Scripture record we have of the Jews they are in their owir land, returned from captivity according to the promise, and Nehemiah was their governor. The temple had been repaired, as well as the city of Jerusalem, and the condition of the Jews was that indicated in the books of Ezra and Nehemiah and in the corresponding prophetic records of Haggai, Zechariah and Malachi. Scattered colonies of Jews no doubt still remained in parts of the Persian empire, which now included Assyria and Babylon (see book of Esther), and also some in Egypt (see Jeremiah xliii., xliv.) ; but Judea and Jerusalem now represented the Church-nation of Jehovah, having a knowledge of the worship of the true God, having a temple and ordinances, a priesthood, the recorded word of God, and the expectation of a Messiah to come. After Nehemiah no more separate governors were assigned to Palestine, but it was annexed to the province of Coolo-Syria on the north ;. and although the provincial governor assigned to these united provinces by the Persian king had the right to chief authority, yet the government among the Jews was chiefly left to the high priest, and thus led to such a union of Church and state, or of priestly and political authority, as made the office a coveted one, and finally led to much corruption and worldly ambition. Let us, then, first trace the high priesthood during the interval we are now considering. Jeshua, the high priest who had returned with Zerubbabel (Ezra ii. 2 and iii. 2), was succeeded by his son Joiakim, and he by his son Eliashib (Neh. iii. 1), who permitted the heathen to practice their idolatry in the courts of the temple. Neh. xiii. 7. Eliashib was succeeded by his son Joiada, or Judas, who held the office from B. C. 413 to 373, a period of forty years. He was succeeded by his son Jona- than (Neh. xii. 11), called also Johanan. Neh. xii. 22. His brother, according to profane history, was a favorite of the Persian governor, Bagoses, and was nominated to the priesthood, but was slain by Joiiatlian. As a consequent, a heavy tax was imposed upon all lambs offered in sacrifice. Before this the priests had for many years been accustomed to receive. large contributions from the Persian kings toward defraying the expenses of the sacrifices.' This incidentally shows the provision made by Jehovah for the maintenance of his worship during these trying years of poverty and recon- struction among his people. The next high priest to Jonathan was Jaddua, who came to the priesthood in B. C. 341, and is the last one referred to by name in the book of Nehemiah. Neh. xii. 11, 12. It was only six years after this (B. C. 335) that Darius became king of Persia, and Alexander the Great king of Macedon in place of his father Philip ; and only four years later (B. C. 331) that Alex- ander gained the battle of Arbela in Assyria, which gave him possession of the Persian throne, and soon of Babylon and all the- Persian empire. Up to this period nothing especially important in its bearing upon the Jews as the Church-nation had occurred. Owing to the position of Palestine in its relations to Egypt and to the Persian empire, both by the rebellion of Egypt against Persian authority and by the march of Alexander to it and his siege of Tyre, the whole country of the Jews was exposed to great damage. At one time they seemed to have sympathized with Egypt and with Phoonicia in their revolt against Persian authority, about 349 B. C, but although he subdued Jericho and took some of the Jews with him to Egypt, he 283 GUIDE-POINTS TO INTERMEDIATE IIISTOKY. did not disturb Jerusalem. According to Josephus, Alexander, after the battle of Arbela and during the siege of Tyre (see Map I.), demanded of Jaddua, the high priest, submission to his authority, but he declined subjection on the ground that he owed fealty to the Persio-Babylonian power. Thereupon, Alexander marched to attack Jerusalem; but was met on an eminence by the high priest and all the priests and Levites in their robes, as had been directed to the high priest in a vision the night pre- vious. Alexander adored the sacred name on his mitre, saying, " I adore not th6 high priest, but the God with whoso pricstliood he is honored." It is said that Alexander regarded this as an intimation not to disturb the Jews ; that he went to the temple and offered sacrifice, and there saw the prophecy of Daniel in reference to himself (Dan. ii. 39; ch. viii.); that he vouchsafed to the Jews their own laws, and exempted ■ them from tribute every seventh year. Thus Palestine passed from Persian to Grecian rule without any special disturbance of the national or church privileges of the Jews. It is also said that to the Jews still scattered in Babylon, Media, etc., he promised the enjoyment of their national and ecclesiastical customs. Having conquered Egypt, he induced multitudes of the Jews to settle in Alexandria. He died B. C. 323, and his death was apparently a great calamity to the Jew- ish nation, for in the strife for his empire which took place among his generals, Palestine, by reason of its position, was greatly harassed ; for Egypt and Syria became the two most powerful kingdoms of the divided empire, and as one was to the north and the other to the south, Josephus compares the inter- mediate land of the Jews to a ship tossed by a hurricane in the midst of contending seas. Palestine and Syria came finally to belong to the share of Ptolemy Lagus, who held Egypt and took one hundred thousand of the Jews into his country, who were there treated kindly. By this change of administration they were delivered from the evils arising from the contentions of their neighbors, and enjoyed a season of comparative quiet. This, however, was short, for about B. C. 314, Antigouus, another general of Alexander, wrested Egypt from Ptolemy, and with it Palestine, which for two or three years was desolated by the armies of both. Samaria, Acre, Joppa and Gaza were pillaged, but Jerusalem, with its temple and Jehovah-worship, was not molested. Antigouus, however, was ere long overcome by the union of several kings against him ; and the empire of Alexander, which at first had been apportioned among twenty or more of his officers, was now divided among four — viz., Seleucus, Ptolemy, Lysiraachus and Cassandor, about 300 B. G., and Palestine once more fell to the lot of Ptolemy, king of Egypt, and they were once more relieved from the evils resulting from their contiguity to the chief theatre of the wars between contending rulers. Jaddua, the high priest in the time of Alexander, had been succeeded (B. C. 321) by Onias I., who died about this period, B. C. 300. Onias was succeeded by Simon, surnamed the Just. Like the other high priests, he was practically governor also, for we read that he "repaired and fortified the city and temple of Jerusalem, and made other public improvements." In the time of Ezra, as appears from profane history, a synagogue or select band of one hundred and twenty men had been organized, having for their object the collection and preservation of the word of God and the promotion of the civil and religious welfare of the Jews. Siinon is said to liavo been the last of these; and while the collection of the Sacred Writings in general is attributed to Ezra, it is supposed by many that Simon completed the record of the Old Testament by the addition of the latest books. His wise and faithful service, both as priest and civil director, was a great bless- ing to the Jews at this time. He died about 292 B. C. As we are now at about the period 300 B. C., it is well for us to take for a moment a retrospective view of the Jewish nation for the one hundred and- twenty years or more which had passed since the times of Nehemiah and Malachi and the close of the sacred record. From a review of the historic accounts it appears — I. That the Jews had preserved their distinctive character and institutions. "We hear of them chiefly in Judah and Jerusalem, but those in Babylon, Media, Egypt, etc., still regarded the customs and worship of their fathers. n. The priestly office and the rites and ceremonies of the Mosaic law were carefully preserved and maintained at Jerusalem. Prophecy had been supplanted by the written Word, and kingship, not originally a part of Jewish glory, had ceased ; but the temple and the priesthood, as the great sym- bols of the true religion, with Jehovah as their covenant God and a Messiah expected to come, were thus prominent before them. III. Jehovah's provident care seemed still extended to them : amid the changes of empires and 284 GUIDE-POINTS TO INTERMEDIATE HISTORY. rulers, and amid invasions and desolations, Jerusalem and the temple were preserved unharmed, that thus the renewed worship might be fully established and become general in the land. True, a time of sore trial was coming, according to prophecy ; but this period permitted the revival of the true religion, and the full re-establishment of worship as directed by Ezra and Nehemiah and the prophets of that period. The Samaritans, or rebel ten tribes, attempted to maintain their Mount Gerizim and its idol-worship, and had a temple there. IV. The Jews seem to have profited somewhat by the experience and advice of the past. Idolatry did not again take root in Jehovah's Church-nation, and even the Jews scattered in. Babylon and Egypt seem not to have again fallen into the sin which it seemed the particular design of their Baby- lonisli captivity to evadicnte. It is recorded that when those who remained in Babylon were com- manded by Alexander to aid in building the idol temple of Belus, they refused at the penalty of stripes and fines. Heathen intermarriages seem to have been less frequent (Neh. xiii. 28) ; the sanctity of oaths and of the Sabbath was recognized, and the Scriptures circulated; and so several incidents in the "Antiq- uities " of Josephus seem to show that the special exhortations on these points in the times of Ezra and Nehemiah and the later prophets were not wholly disregarded. While, because of their sins and in fulfilment of prophecies, they were yet to endure much, yet even profane history makes it evident that Jehovah in his own holy quietness was preserving and directing his people until the fulness of time, when Messiah, the hope of Israel, should appear. The year 800 B. C. tlius found tlio Jews maintaining their own worship and ordinances in their own temple in Canaan, the land given to Abraham for a possession; and although thus scattered and peeled, still the standard of Jehovah as the living and true God was here preserved, while idolatry pervaded the rest of the world. By the new arrangement of territory among the four generals, Palestine, while under the rule of Ptolemy, king of Egypt, had the empire of Seleucus on the north, as he now possessed Syria. Both of these leading rulers of empires now acted with great favor to the Jews, and by religious toleration presented inducements for them to settle throughout their dominions. Thus Jehovah, while retaining enough in Judea, allowed them to be dispersed among the nations in preparation for the coming time, when the apostles to the Gentiles should in every synagogue preach Christ. Both at Alexandria in Egypt and at Antioch in Syria, as well as at other points, the Jews came to form a large and important part of the population. In fact, their number was so great in Egypt that this led to the translation of the Old Testament from tlie Hebrew into the Greek, which was completed about 284 B. C, and is known as the Septuaglnt version. As in their migrations they lost to a con- siderable extent the knowledge of the Hebrew, the Greek, which was then the most common spoken and written language, became the language of Scripture, and helped to disseminate it wherever Jews and a synagogue could be found. Hence the word of God served instead of prophets, and the syna- gogue with its service directed them to the temple. At this time Eleazar, the successor of the high priest Simon the Just, was high priest at Jerusalem, and probably aided in furnishing correct copies for the translation. He died B. C. 276, and was suc- ceeded by Manassus, a son of Jaddua. Manassus died B. C. 250, when he was succeeded by Onias II. as high priest. Oniaa II. was succeeded by Simon II. (B. C. 217), and Simon II. by Onias HI. (B. C. 195). About B. C. 280, Seleucus had become the possessor of three out of the four empires into which the possessions of Alexander had been last divided, and as such became a formidable opponent to Ptolemy, who controlled Palestine. As a consequence of strife for empire between them, about B. C. 250 Pales- tine was given as a dowry to Antiochus, the successor of his father, Seleucus, as ruler of the three united kingdoms. It is believed that Daniel refers to this period. See note on Dan. xi. 6, 6. At one time Palestine was claimed by both kingdoms, and about 218 B. C. suffered severely from their mutual conflicts. Ptolemy Philopater of Egypt at last succeeded in maintaining his authority, and according to the third book of Maccabees he made a visit to Jerusalem and attempted to enter the inner sanctuary of the temple, but in the attempt fell speechless. He was so enraged at this that on his return to Egypt he persecuted the Jews and tempted them to apostasy ; but out of many thou- sands only three hundred renounced their worship. Afterward certain miraculous indications led Philopater to fear the vengeance of Heaven and to restore the Jews to their privileges. Such is the 285 GUIDE-POINTS TO INTERMEDIATE HISTOKY. account in third Maccabees, but it is not given in Josephus. During tho comparative quiet of fifty years in wliich the nation was under the control of Egypt, and yet really left, with the exception of tribute, mostly to the local government of the high priests, the Jews had increased in numbers and in general prosperity ; Greek philosophy and literature had come to be studied, and the doctrine of the Sadducees, who denied a resurrection, was probably a Grecian skepticism. In the century ending 200 B. C. nothing else had occurred in the history of the Jews requiring our especial notice here.' , The century from 200 to 100 B. C. was a most trying one for the Jews in Palestine, but one of partial success. Antiochus III., the ruler of the three united kingdoms of Seleucus before noticed, attempted to wrest Coelo-Syria and Palestine from Egyptian authority, and succeeded. It was soon after recovered, and then again possessed by Antiochus, who soon after this period of war and ex- posure gave to the Jews many privileges and provided for their national and religious rites. He became involved in war with the now rapidly-rising Roman power, but, notwithstanding the large demands made upon his treasury, continued his favors to the Jews. Seleucus IV., the son and successor of this Antiochus the Great, found himself under heavy tribute, imposed by the Boman power after its successes over his father. At first, he also gave orders that the expense of the Jews' worship should be defrayed from his own treasury. Afterward, however, on the false representation that immense treasures were stored in the temple at Jerusalem, he sent Heli- odorus as an ambassador to procure it. Onias III., then the high priest, greatly remonstrated, and when he attempted to enter the temple, he, like one before, fell speechless. If this account is to be credited, it shows still how Jehovah was protecting his people and their worship. Antiochus IV., the brother of Seleucus, succeeded to the throne, and hence to the control of Pal- estine. Onias III. was still the high priest, but was deposed by Antiochus for a large pecuniary con- sideration, and Jason, his brother, appointed in his stead ; but he, after three years, and about B. C. • 174, was deposed, and succeeded by his brother Menelaus, who by his intrigues caused the deposed but excellent high priest, Onias III., his own brother, to be put to death. In the history of Jason we have incidents recorded which illustrate how fully the Jews had clung to the separating rite of circumcision, and how they refused to sacrifice to idols. About the year 170 B. C. the Egyptian dynasty laid claim to Palestine, which was greatly exposed by two campaigns, in which Antiochus, the Syrian or northern king, was successful. A report, how- ever, that Antiochus had been killed, led the deposed high priest Jason to attempt to recover his authority, in which he for a short time succeeded. It was reported to Antiochus as a general revolt of Judea, and also that there had been great public rejoicing at the report of his death ; and this so enraged him that on his return from his second campaign he marched against Jerusalem, took it liy storm, B. C. 170, slew forty thousand, carried captive as many more, plundered the temple of its treasures and sacred vessels, and threw contempt on its worship by sacrificing a sow on the altar of burnt-offering. (This Antiochus, called also Antiochus Epiphanes, is the one believed to be referred to in Da^iiel. See notes on Dan. viii. 9-26, where the Church is informed as to coming desolations in order to enable it to realize coming promises also.) On returning from Palestine, he made one Philip, a Phrygian and a tyrant, their governor, and retained the wicked Menelaus in the high priesthood. About two years after this, as if from mere hatred, he sent an army of twenty-two thousand against Palestine, already groaning under the tyranny of the governor and the high priest. The time had now come when Jehovah seems to have given over his people to the most violent persecution, as a punishment for their sins, as a trial of their faith, or as a means of extending a knowledge of their worship and institutions to others. They were attacked on the sabbath-day, on which the Jews would not fight, and the streets and temple made red with streams of blood. Tlie worship of the sanctuary was interrupted and forbidden, while the service of idol gods was commanded. Circumcision was made a capital crime. The temple was dedicated to Jupiter, and a heathen altar placed on that to Jehovah. The keeping of the sabbath was prohibited, as well as the reading of the Law ; and all copies of the Scripture which could be found were burned. It was an attempt to break down the distinctions of the Jews, and to make them one people with the heathen, to expel the service of Jehovah and the knowledge of the true God, and to spread idol- atry. Antiochus himself is said to have visited Jerusalem in order to make sure work ; but God, who had all along preserved this nation, although subjecting it to great desolations, had not yet done with his chosen Church-nation. They were the bearers of the ark and the covenant — the chosen 286 GUIDE-POINTS TO INTEEMEDIATE HISTORY. Church-nation — the only people having a knowledge of the true God, sustaining his worship and having his word from Genesis to Malachi. They clung to their peculiar separating customs with a tenacity which no fear of death could banish ; they looked with full national and religious faith for a coming Messiah, and were martyred by thousands as witnesses to their faith.' At length, after a per- secution of many months, God raised up for them a' deliverer in the person of Mattathias or Matthias, ■who was of priestly descent from Aaron, of the course of Jehoiarib (1 Chron. xxiv. 7), and who with his five sons had been driven to a town near Joppa. In due time, having gathered a force, he went through the cities, demolishing the altars set up by their enemies, killing any apostate Jews, circum- cising the children, recovering copies of the Law, and seeking to restore the customs and institutions of their fathers. He died B.C. 167, and was succeeded by his son Judas, siirnamed Maccabeus — ns some regard it, from having as a standard or banner-word, " Who is like unto thee, Lord, among the gods?" Ex. xv. 11. After most severe conflicts, Judea having been twice invaded by armies of fifty thousand or more, this Judas Maccabeus was victorious, about B. C. 165, and returning to Jerusalem, proceeded to renew the city and temple and re-establish the worship of that Jehovah whose aid and blessing he had all along sought and recognized. Antiochus, the great persecutor, died the next year, but the war was renewed by Lysias, the gen- eral of the son and successor of Antiochus, who was yet a minor. His immense army was repulsed, and he convinced that the Jehovah God of the Jews would not permit him to succeed. About B. C. 163, however, he made another attempt with an army of one hundred thousand, but failed again, and agreed to allow them to live according to their own laws and customs. Somehow in the former war, Menelaus, who had been with the Syrians, but had urged peace, was reinstated as high priest, but he now so fully proved himself a traitor, and was evidently so artful a deceiver in the eyes of both parties, that he was sentenced to death. Judas the Maccabean was then made chief governor. He revived the ancient order, appointing rulers over one thousand, one hundred, etc. He is reported also to have formed the council or court of the Sanhedrim, composed of the high priest as president and seventy elders. This became the great court of the nation, and is prominently alluded to in the times of Christ. PalestinCj although thus protecting itself from attempts to destroy its religion, was still under the jurisdiction of the Syrian or Seleucian kingdom. Alcimus was made high priest in place of Menelaus, but as one accused of apostasy in the time of their persecution, and as he attempted to revive idol ceremonies, he was resisted by the Jews. Soon after, Demetrius, a nephew of Antiochus Epiphanes, became established on the throne of Syria, and he attempted by force of arms (B. C. 160) to maintain him as high priest, but did not succeed, and Alcimus died soon after. In a subsequent conflict, Judas the Maccabean was slain. Jonathan, the brother of Judas, succeeded him; The strength of the Jews had been much diminished by their recent wars and by a spirit of apathy. . They were greatjy harassed by the forces of Syria ; but about B.C. 158, Jonathan succeeded in making favorable terras of peace. Under the auspices m Alex- ander, a pretended son of Antiochus Epiphanes, who now claimed the throne of Syria, he also assumed the high priesthood, and made many reforms in Church and state. After various experi- ences he was slain by an usurper of the Syrian crown, and Simon, his brother, Was appointed gov- ernor and high priest in his stead, B. C. 143 ; and by the aid of Demetrius, as opposed to the usurper of the Syrian throne, the Jews were made practically free from the Syrian yoke. The Eoman power had become so controlling that its consent must needs be asked to arrangements made by other powers, but it recognized their independence B. C. 141. Antiochus VII., the brother of Demetrius (B. C. 139), having married the wife of Demetrius, suc- ceeded in routing Tryphon, the usurper of the Syrian throne, and sought to reduce Judea and all Pal- estine to its former subjection. He failed in this at first, but afterward (B. C. 185) succeeded in com- pelling the Jews to make terms with him and pay tribute. In the midst of the war he granted them a truce to keep their feast of tabernacles. Just before this, Simon the high priest had been murdered, and was succeeded by his son, John Hyrcanus, as high priest and governor. Antiochus perished B. C. 130 in a disastrous campaign against the Parthians, and his brother, Demetrius, again obtained the rule of Syria; but John Hyr- canus improved the opportunity to strengthen and liberate Judea, and it never after paid service or 287 GUIDE-POINTS TO INTERMEDIATE HISTORY, tribute to the kings of Syria. The Jews were annoyed by evils resulting from armies marching through their territory because of difficulties between Syria and Egypt ; but these neighboring king- doms were now so occupied with their own troubles as not to make any offensive effort to abridge the former's liberties ; and John, the high priest and governor, took the opportunity to become master not only of Judea, but also of Samaria and Galilee, and raised the Asmonean or Maccabean dynasty to the height of its glory. After a reign of thirty years, he died B. C. 106, and was soon succeeded by his son Ariatobulus, who died B. C. 105, and was succeeded by his brother Jonathan. lie attempted to subdue Gaza and other adjacent cities, but lost thirty thousand men, and came near losing the liberty of his own country. This brings us to B. C. 100. This past century, as it includes a period of great persecution and of great success under Maccabean rule, affords us an opportunity of reviewing the Jewish nation as to its religious tenacity both in adversity and prosperity. As a nation they resisted the greatest persuasions to idolatry, and suffered severest persecution because they were "nonconformists" to heathen worship and customs. The rite of circumcision, although reviled, was scrupulously observed ; the worship of the sanctuary as far as possible maintained ; the festivals observed ; the sabbath regarded in some cases with punctilious extremes ; the Scriptures cherished ; copies of it scattered abroad ; and a firm faith in their religion and in a coming Messiah declared. All eflbrts to amalgamate them with other nations proved failures. In subjection and independence, in misfortune and success, they clung to the customs and institutions of their fathers. Through all these times we can trace a regard to the Mosaic law and Bible institutions more precise than in some periods of their previous history. While some erred and evil men often held high positions, yet the national sentiment was unmistakable. If fail- ing in practice, they admitted the Scriptures as the foundation of their principles and their hopes, and Jehovah as the only God. The high priesthood was the most prominent office, continued prophecy being substituted by the record they already had, and kingship being variable and often in abeyance to other powers. In fact, the high priest often combined the functions of both. In all these years Palestine and the Jews were fuKilling the mission designed of Jehovah and the prophecies uttered in respect to them; paying the penalty of former unfaithfulness, suffering and tempted, yet at times pros- pered and honored, and preserved from disintegration or absorption or admixture with those about them ; so that they were still the Church-nation of Jehovah, awaiting with faith a coming Messiah and sustaining the Mosaic law and institutions. We now pass to the century previous to the coming of Christ. Alexander, who was now both civil ruler and high priest, remained such for twenty-seven years and until B. C. 78. He was never popular with the Jewish nation at large, and being a Sadducee was especially obnoxious to the Pharisees, who formed the larger party. He succeeded, however, in ex- tending the Jewish territory, so as to include within it even more than the ancient Canaan. Alex- ander left the government to his queen, and she appointed their eldest son Hyrcanus to be high priest. She died B. C. 69, and then Hyrcanus held the united offices for three months, but was then compelled to yield both his kingly and priestly authority to his brother Aristobulus. Soon an Idumcan named Antipater espoused the cause of the displaced Hyrcanus, and, with the help of the Arabian king Are- tas, besieged him in the temple B. C. 66; While thus besieged, Aristobulus persuaded the Koman general Pompey, with promises of large sums of money, to compel Aretas to withdraw his forces. By this time the Roman power had not only become the arbiter of nations, but also Pompey was now in Syria, and Antioclius XI. was de- posed ; and thus the empire of Seleucus, which had been held by his successors for about two hundred and forty-seven years, was subjected to Koine. Aristobulus, the Jewish king and high priest, and Hyrcanus his brother, who claimed the authority, referred their mutual claims to Pompey; but the former, seeing that his cause was hopeless, attempted to sustain himself by arms. Pompey marched upon Jerusalem and took it by assault (B. C. 63), and then commenced the direct rule of the Romans over Judea. In the siege the regard of the Jew's for the sabbath was manifested, as not long before had been their anxiety to keep the feast of the pass- over even while in peril. Pompey appointed Hyrcanus high priest and prince of Judea, and annexed the other parts of Palestine to the province of Syria. He agreed to pay tribute to the Romans and not to regard himself as a king. Although Hyrcanus was thus made governor, Antipater, the father of Herod, and friend of Hyrcanus to whom we have before referred, was the real ruler. At this tinm 288 GUIDE-POINTS TO INTEEMEDIATE HISTORY. the Sanhedrim existed as the chief council of the nation, but it for a time was abolished by one of the Roman generals, and the country was divided into five districts, with five executive councils. This abridged much tlio power of Ilyroanus, but it was fully restored by Julius Ciosar, B. C. 44. Antipatcr was appointed procurator of Judea under Hyrcanus. Pompey and Crassus had both before this plundered the temple of much treasure. • Ccosar remitted every sabbatic year the annual tribute payable to the Komans, and permitted the walls of Jorusalom to bo ropairod artd fortified. Antipater had four sons, and one of them', Herod, had already been made governor of that part of Palestine called Galileo, As the last of the Asmonean or Maccaboan dynasty grew dim, this family of the Idumean Antipater became prominent. Herod, during his governorship of Galilee,' was sum- moned before the Sanhedrim at Jerusalem to answer for certain irregularities, and, although not con- demned, afterward sought revenge. Antipater had obtained such authority in Judea that the Jews became greatly jealous of his influence, and he was poisoned by a glass of wine at the very table of Hyrcanus, the high priest. When Julius Csesar was murdered (B. C. 44) by Brutus . and Cassius, the Jews lost a friend, and they were again at the mercy of every rapacious Roman general. Cassius, Herod and Phazael, sons of Antipater, had already acquired such power that they crippled that of the high priest, aud although accused to Mark Antony, the successor of Brutus and Cassius, as usurpers, ho made them tetrarchs, and committed the government to their hands, B. C. 41. Soon after this the Parthians, having made themselves masters of Syriaj were induced to aid Anti- gonus, the uncle of Hyrcanus, in an attempt to secure supreme power in Judea, and were so far suc- cessful as that Phazael, the brother of Herod, and Hyrcanus, the high priest, were captured (B. C. 37), and Antigonus placed in authority; but Hprod escaped and repaired to Rome, and was there appointed by the Senate king of Judea, and consecrated with idolatrous rites. About three years after Jerusalem was besieged by the Romans, aided by Herod, and taken amid unrestrained slaughter and desolation, and Antigonus, the last of the Asmonean or Maccabean dynasty, put to death. Herod had married Mariamne, the granddaughter of Hyrcanus, and hoped, as thus linked to the Maccabean line, to be regarded as less a foreigner by the Jews. On assuming the government he committed many acts of barbarous cruelty, cutting ofi" all those who he thought would jeopard his reign, and destroying all the members of the Sanhedrim save two. Not daring to assume the high priesthood, he rendered it as little influential as possible by appointing thereto Ananel, B. C. 26. Herod's wife and her mother, however, claimed it for her brother Aristobulus, then seventeen years -of age, but of Asmonean descent, and Herod was finally forced to yield. But disturbed by the popu- larity of Aristobulus, in whom the Jews beheld the lineaments of their own race, he in due time caused him to be put to death, and subsequently both his own wife and the mother. After the destruction of the high priest, Aristobulus, Herod invited Hyrcanus, who was still in ban- ishment, and still Regarded by many as high priest, to return, but he was in due time destroyed. By his great political intrigue Herod succeeded in securing the patronage of the leading and changing authorities at Rome, and when at' length Augustus Ccesar became emperor, fully secured his favor. His future conduct toward the Jews was made up of manifold contradictions. He did not hesitate to perpetrate the most horrid crimes to secure his power. At one time he poured contempt on Jewish institutions, and attempted the introduction of heathen rites and customs ; at another he aided the Jews in the restoration of their own temple. His public spirit manifested itself in great national improve- ments, and his austere severity in manifold executions. He did more to restore and beautify Palestine than any king since Solomon. Jesus, the son of Phebes, appears next in the order of the high priesthood, but Herod removed him to make way for Simon, a priest whose daughter he had married. By building heathen temples and introducing heathen customs he had greatly displeased the Jewish nation, and now (B. C. 19) he pro- posed to the Jews the entire rebuilding of their temple ; and B. C. 17 the old temple was pulled down and the new one commenced. The inner temple was completed in about two years, and most of the rest by B. C. 7, but its full completion was not attained until long after. John ii. 20. Nothing more of importance to be here noted transpired down to that great event which occurred about B. C. 5, according to the correct chronology, when John the Baptist, the forerunner of Christ, was born. About this time Herod had displeased Augustus, the Roman emperor, and Judea was degraded from the rank of a Roman kingdom to that of a Roman province. The decree for enrol- VoL. IL-sr • < . 289 GUIDE-POINTS TO INTERMEDIATE HISTOKY. ment and taxation then made is probably the one alluded to iu Luke ii. 1-5, when Joseph went up to be taxed with Mary, and when the Messiah Christ was born. This was about five years before the date now known as the beginning of the Christian era. Al- though the whole Jewish nation was looking intently for a Messiah, yet, as they expected to see a glo- rious temporal king, they failed to recognize Jesus Christ as the predicted One. Herod, who now had been ruler over twenty-two years, still retained authority under the Roman power. About this time he deposed the high priest Simon, and his office was given to Matthias. Not very long after, Herod deposed him also, and put Jaazar, a brother of his wife, in his stead. Herod himself, after having attempted suicide, died while Christ was an infant, in the thirty-seventh year of his reign and seventieth of his age. Archelaus, the son of Herod, succeeded him. Matt. ii. 22. Under his rule Judea was again restored to a province ruled by a governor or tetrarch. Herod, another of his sons, was tetrarch of Galilee. Matt. xiv. 1. We are thus brought to the connecting link of New Testament history ; and have thus traced with sufficient minuteness the various events occurring from the times of Nehemiah and the last pi'ophets to the coming of Christ and the beginning of the gospel dispensation. We have already, with the close of each century, noted the significant relation of this intermediate history to the past and the future of the Jewish people. We have seen all along how they were the witnesses of foretold judgments, and yet of foretold mercies — how they maintained their individuality as a nation, and by circumcision and laws of uncleanness and non-marriage with the heathen they were kept a distinct race, until in the fulness of time Christ was born of the seed of David. Witb all these changes they were still Jews pationally and spiritually, clinging to the service of Jehovah, to the temple with all its ancient rites, and to the time-honored feasts of the Church. Jehovah had not failed to preserve his Church-nation sufficiently to have it fulfil in every particular his design and the pro- phetic declarations in respect to it. As we pass to the New Testament we will find that it is an illustrative commentary upon the Old— that it shows how and when the plan of redemption was accomplished, and carries on the precious nar- rative to a glorious conclusion. And now, as we take leave of this marvellous history, may the God of all grace fasten its rich truths in our hearts, and prepare us with prayer and faith and zeal to enter upon the glory of things yet revealed in the gospel of the New Testament I 290 ^ f ^^1 '1 D 3.8 M u -5 3 1. u ■ 3 ; Co "5 : at ^1 1 H ") : 1^: 3 n Adam Seth Enos Cainan Mahalaleel Jared Enoch Methuselah 1 o 1- ■^ CO CD § o o CO i o S3 coco CO o o CO g o o o CO 8 i o OS OS 00 to ~i to 05 8 IS o CI i CO OO - - 00 s CO •.o CO c < o o 3 8 o CO o o o 8 o CD h- ' (-1 I— » 1— ' OOl to to § CO 8 to o o 00 § o i ■nf re on a )n'ra : a 00 00 SS 'OCOl -wv «;; §5 aoii'iaa l-l to CO 8 I-' M H-» ^ ^ ^a (» c^ l^^ ^ ^ CO M o o to 8 o 00 CD CO 00 8 to h-» 8 1-' CO CO CD CS M 8 o O O ooo ►(« to ooco tD as OS i M to to bo U) to to OS OOO 00 bO Oi c» 00 CO ^^ a> Gc to 8 h-> : to to : otj oi to CO to 2 O ^1 i o § o to CO to 8 M Oi o o CO iP. o o 1 C p t^ h^ o V «.. ^ 3 I ? fr ^ ct; I 3. i CD Ol 05 8 & (D "(B 0) n> i^ B «■ o !° C •^ W n a> o iH- s/ 5- o a tJ" B w ffi tw IT &. y- 3 td a- o •-ts o !2| p S' a. O th p &. M g ^ ►1 •t) O 1 Fr o h- 1 01 "-^ o o W s^ K > 1 £2. CD ;> M oq •^ o CD JD & H r* tr p 2 ^ ti 1 3 S r "• K W fb ^ 8 B CD o ^ s- g P to *^ ^ g CD o W o s (D > 1-1 a' a s I •5' !2i o o o i f > § o 1-1 5' w (D p i° Of S' » 1 fD ' tr' 00 o a- *- o Ms Hr| ;» r^ a ty o o ci- p- 0- 1 te 1, • Testimony of John the Baptist to Jesus. Bethabara beyond Jor- dan Josufl gains disciples. The Jordan. Galilee f The marriage at Canaof Galilee 3 : 1-12 3 : 13-17 4 : 1-11 1: 1-8 1 : 9-11 1 : 12, 13 3 : 1-18 3 : 21-23 4 : 1-13 1 : 1 18 1 • 19-34 1 ; 36 61 : 2 : 1-12 299 INTRODUCTION TO THE NEW TESTAMENT. OUR LORD'S FIRST PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE SECOND. TIME, ONE YEAR. At iho PasEiorcr Jesus drives the traders out of tho tomplo. JeruaaUvi Our Lord's diucourso with Nioodcmus. Jerusalem Josus remains in Judca, and baptizes. Further testimony of John the Baptist John's imprisonment Jesus' departure into Galilee. Our Lord's discourse with the Samaritan woman. Many of the Samaritans believe on him. Sheekem or Neapolia Jesus teaches publicly in Galilee Jesus again at Caua, where he heals the son of a nobleman lying ill at Capernaum. Cana of Galilee Jesus at Nazareth : he is there rejected, and fixes his abode at Capernaum The call of Simon Peter and Andrew, and of James and John, with the miraculous draught of fishes. ^ ear Capernaum,,, The healing of a demoniac in the synagogue. Capernaum The healing of Peter's wife's mother, and many others. Caper- naum Jesus with his disciples goes from Capernaum throughout Gali- lee The healing of a leper. Galilee The healing of a paralytic. Capernaum Tho call of Matthew. Capernaum UATTHBW. UARK. LUKB. JOHN. 2 : 13-25 3 : 1-21 3 : 22-36 14 : 3-6 4:12 6 : 17-20 1:14 3 : 19, 20 4:14 4:1-3 4 : 4-42 4:17 1 : 14, 16 4 : 14, 15 4 : 43-45 4 : 46-54 4 : 13-16 4 : 16-31 5 : 1-11 4 : 31-37 4 : 18-22 1 : 16-20 1 : 21-28 8 : 14-17 1 : 29-34 4 : 38-41 4 : 23-26 8:1-4 9:1-8 9:9 , 1 : 36-39 1 : 40-45 2 : 1-12 2 : 13, 14 4 : 42-44 5 : 12-16 5 : 17-26 5 : 27, 28 OUR LORD'S SECOND PASSOVER, AND THE SUBSEQUENT TRANSACTIONS UNTIL THE THIRD. TIME, ONE YEAK. The Pool of Bothosda; the healing of the infirm man; and our Lord's subsequent discourse. Jeruaaltm The disciples pluck ears of grain on the Sabbath. On the way to Galilee t ; The healing of the withered hand on th-e Sabbath. Galilee Jesus arrives at the Sea of Tiberias, and is followed by multi- ' tudes. Lake of Galilee Jesus withdraws to the mountain, and chooses tlTb Twelve; the multitudes follow him. Near Capernaum Tho sermon on the mount. Near Capernaum The healing of the centurion's servant. Capernaum The raising of the widow's son. Nain John the Baptist in prison sends disciples to Jesus. Galilee. Capernaum t ..,., Keflections of Jesus on appealing to his mighty works. Caper- naum While sitting at meat with a Pharisee, Jesus is anointed by a woman who had boon a sinner, Cuperuaumt Jesus, with tho Twelvo, makes a second circuit in Galileo The healing of a demoniac. The scribes and Pharisees bias- ) pheme, Galilee J The scribes and Pharisees seek a sign. Our Lord's reflections. Galilee Tho true disoiplcs of Christ his nearest relatives. Galilee At a Pharisee B table, Jesus denounces woes against the Phari- sees and others. Galilee Jesus discourses to his disciples and the multitude. Galilee.... The slaughter of certain Galileans. Parable of the barren fig tree. Galilee Parable of the sower. Lake of Galilee. Near Capernaum ?... Parable of the tares. Other parablea. Near Capernaum f Jesus directs to cross tho lake. Incidents. The tempest | stilled. Lake of Gctlilee j Tho two demoniaes of Gadara. South-east coast of the Lake of f Galilee > ( Levi's feast. Capernaum The raising of Jairus' daughter. Tho woman with a bloody flux. Capernaum,, Two blind men healed, and a dumb spirit oast out. Capernaum Jesus again at Nazareth, and again rejected A third circuit in Galilee. The Twelve instructed, and sent! forth. Galilee 1 Herod holds Jesus to be John the Baptist, whom he had just before beheaded. Galileef Perea The Twelve return, and Jesus retires with them across the lake, Five thousand are fed. Capernaum. North-east coast of the Lake of Galilee Jesus walks upon the water. Lalce of Galilee. Oenneaareth, Our Lord's discourse to the multitude in the synagogue at Capernaum, Many disciples turn back. Peter's profes- sion of faith. Capernaum , 300 1-8 9-14 12 : 16-21 10 ! 1-4 5 : 1 ; 8 : 8 : 6-13 11 : 2-19 11 : 20-30 12 : 22-37 38-45 46-60 1-23 24-63 8 : 18-27 28-34 1 10-17 18-26 27-34 54-68 36-38 1 1-42 14 : 1-12 13-21 22-36 1 : 23-28 3 : 1-6 3 : 7-12 S : 13-19 3 : 19-30 3 : 31-35 4 : 1-25 4 : 26-34 4 : 35-41 6 : 1-21 2 ! 15-22 6 : 22-4S 6:1-6 6 : 6-13 f6:l'l-16, 1 21-29 : 30-44 ; 46-56 6 : 1-5 8 : 6-11 6 : 12-19 6 : 20-10 7 : I-IO 7 : 11-17 7 : 18-35 7 : 36-60 8: 1-3 f 11 : 14, 15, I 17-23 11 : 16, 24-36 8 : 19-21 U : 37-54 12 : 1-69 13 : 1-9 8 : 4-18 8 : 22-25 9 : 67-62 8 : 26-40 6 : 29-39 8 : 41-56 9 :l-6 9:7-9 9 : 10-17 6 :l-47 6 : 1-14 6 : 16-21 6 : 22-71 7:1 INTRODUCTION TO THJE NEW TESTAMENT. FROM OUR LORD'S THIRD PASSOVER UNTIL HIS FINAL DEPARTURE FROM GALILEE AT I THE FESTIVAL OF TABERNACLES. TIME, SIX MONTHS. Our Lord justifies his disoiples for eating with unwashen hands. Phnrisaio traditions. Capernaum , The daughter of a Syrophenioian woman is healod. Region of Tyre and Sidon A doaf and dumb man hoalod; also many others. Four thou- ] Band aro fed. The Vecapolia , J The rharisQOB and SadduoooB a^atn require a sign. Near Mag- \ dala t ,. J The dlsolnlos oauttonod against the loavon of the PharisooS) oto. North-east coaet of the Lake of Qalilee A blind man healed, ' Bethaaida {Juliae) Peter and the rest again profess their faith in Christ. Region of Ceaarea Pkilippi ...., Our Lord foretells his own death and rcBurrootion, and the ) trials of his followers. Regiou of Ceaarea PkiHppi j The transfiguration. Our Lord's subsequent discourse with the three disciples. Region of Ceaarea Philippi The healing of a demoniao, whom the disoiples oould not heal. Region of Ceaarea Philippi Jesun again foretells his own death and resurrection. Qalilee,. The tribute-money miraculously provided. Capemavm The disoiples contend who should be greatest. Jesus exhorts to humility, forbearance and brotherly love, Capernaum The Seventy instructed and sent out. Capernaum Jesus goes up to the festival of tabernacles. Ills final departure from Oalilee. Incidents in Samaria 9 : 61-56 7 : 2-10 Ten lepers cleansed. Samaria MATTHEW. UABK. lUKB. 15 1-20 7 : 1-23 16 15 15 10 21-28 29-39 80 1 1-4 1 7 : 24-30 f 7 ! 31-37 8:1-9 8 ! 10-12 IB 5-12 8 : 13-21 8 : 22-26 8 : 27-30 J 8 : 31-38 19:1 9 9 16 16 13-20 21-28 18-21 22-27 17 1-13 9 : 2-13 9 28-36 17 17 17 li-21 22,23 24-27 9 ; 14-29 9 : 30-32 9:33 9 9 37-43 43-46 18 :' 1-36 9 : 33-60 9 10 9 17 46-60 1 16 61 66 11-19 THE FESTIVAL OF TABERNACLES, AND THE SUBSEQUENT TRANSACTIONS UNTIL OUR LORD'S ARRIVAL IN BETHANY, SIX DAYS BEFORE THE FOURTH PASSOVER. TIME, BIX MONTHS, LESS SIX DAYS. JosQS at the festival of tabernooIoB, His publio teaching, j Jerniahm '. | The woman talion in adultery. Jermahm Further public teaching of our Lord. He reproves the unbe- lieving Jews, and escapes from their hands. Jerusalem A lawyer instructed. Love to our neighbor defined. Parable of the good Samaritan. Near Jerusalem Our Lord, in the house of Martha and Mary. Bethany The disciples again taught how to pray. Near Jerusalem Tho Seventy return. Jerusalem A man born blind is healed on the Sabbath. Our Lord's sub- 1 sequent discourses. Jerusalem J Jesus in Jerusalem at the festival of dedication. Ho retires beyond Jordan. Jerusalem. Bethabara beyond Jordan The raising of Lazarus. Bethany Tho counsel of Caiaphas against Jesus. He retires from Jeru- salem. Jerusalem. Ephraim Jesus beyond Jordan is followed by multitudes. Tho healing of the infirm woman on the Sabbath. Valley of Jordan. Perea. Our Lord goes teaching and journeying toward Jerusalem. He is warned against Herod. Perea Our Lord dines with a chief Pharisee on tho Sabbath. Incidents. Perea What is required of true disoiples. Perea Parable of Uie lost sheep, etc. Parable of tho prodigal son, Perea. Parable of tho unjust steward. Perea The Pharisee reproved. Parable of tho rioh man and Lazarus. Perea... » Jesus inculcates forbearance, faith, humility. Perea Christ's coming will bo sudden. Perea Parables: tho importunate widow; the Pharisee and publican. Perea Precepts respeoting divorce. Perea Jesus receives and blesses little children. Perea The rich young man. Parable of the laborers in the vineyard. ) Perea J Jesus a third time foretells his death and resurrection. Perea. James and John make their ambitious request. Perea. The healing of two blind men near Jericho Tho visit to Zaoohous. Parable of tho ton pounds. Jericho.,., Jesus arrives at Bethany six days before the Passover. Bethany, 19 : 1, 2 19 3-12 19 13-16 19 16-30 20 1-16 20 17-19 20 20-28 20 29-34 10:1 10 : 2-12 10 : 13-16 10 : 17-31 10 : 32-34 10 : 36-45 10 : 46-62 10 : 26-37 10 : 38-42 11 : 1-13 10 : 17-24 13 : 10-21 13 : 22-35 14 : 1-24 14 : 26-35 15 : 1-32 16 ! 1-13 16 : 14-31 17 : 1-10 17 : 20-37 18 : 1-14 18 : 16-17 18 : 18-30 18 : 31-34 18 : 36-43 19:1 19 : 2-28 [ 7 : 11-63 [8:1 8 : 2-11 8: 12-69' r 9 : 1-41 I 10 : 1-21 10 : 22-42 11 : 1-46 11 ; 47-64 fll! 66-67 1 12 ; 1, 9-lt 301 INTRODUCTION TO THE NEW TESTAMENT. CUB LORD'S PUBLIC. ENTRY INTO JERUSALEM, AND THE SUBSEQUENT TRANSACTIONS BEFORE THE FOURTH PASSOVER. TIME, FOUR DAYS. Our Lord's publio entry into Jerusalom. Scthany. Jerusalem. The barren fig troo. Tho cleansing of tho teinplo. Scthany. \ JeruaaUm ) The barren fig tree withers away. Bettoeen Bethany and J&fusalem. Christ's authority questioned. Parable of the two sons. Je^-^i- ialem Parable of the wicked husbandman. Jerusalem Parable of the marriage of the king's son. Jerusalem Insidiousquestionof the Pharisees; tribute to Caesar. Jerusalem. Insidious question of the Sadducces: the resurrection. Jerusalem. A lawyer questions Jesus. The two great commandments. Je- rusalem now is Christ tho son of Bavid? Jerusalem Warnings against the evil example of the scribes and Pharisees, Jerusalem Woes against tho scribes and Pharisees. Lamentation over Jerusalem. Jerusalem The widow's mite. Jerusalem Certain Greeks desire to see Jesus, Jerusalem Keiloetions upon the unbelief of the Jews, Jerusalem Jesus, on taking leave of the temple, foretells its destruction, and the persecution of his disciples. Jerusalem. Mount of Olives. The signs of Christ's coming to destroy Jerusalem, and to put an end to the Jewish stato and dispensation. Mount of Olives. Transition to Christ's final coming at the day of judgment, "j Exhortation to watchfulness. Parables; the ten virgins; > the five talents. Mount of Olives J Scenes of the judgment-day. Mount of Olives The rulers conspire. The supper at Bethany. Treachery of Judas. Jerusalem, Bethany Preparation for the Passover, Bethany. Jerusalem MATTHEW, (21; 1-11, I 14-17 21:12,13,1 18, II) J 21 : 20-22 21 : 23-32 21 ; 33-46 22 ; 1-14 22 ; 15-22 22 : 23-33 34^0 41-46 23 ; 1-12 23 : 13-39 24 : 1-14 24 : 15-42 24 ; 43-61 1 26 : 1-30 J 26 : 81-46 26 1 26: 1-16 17-19 UARE, 11 : 1-11 11 ! 12-19 11 : 20-26 11 : 27-33 12 : 1-12 12 : 13-17 12 : 18-27 12 : 28-34 12 : 36-37 12 ; 38, 39 12 : 40 12 : 41-44 13 : 1-13 13; 14^37 14 : 1-11 14 ; 12-16 LUKE. 19 ; 29-44 fl9 : 45-48 [ 21 : 37, 8B 20 : 1-8 20 : 9-19 20 : 20-26 20 : 27-40 20 : 41^4 20 : 46, 46 20:47 21:1-4 21 : 6-19 21 : 20-36 22 : 1-6 22 : 7-13 JOHN. 12 : 12-19 12 : 20-36 12 : 37-60 12 : 2-8 THE FOURTH PASSOVER, OUR LORD'S PASSION, AND THE ACCOMPANYING EVENTS UNTIL THE END OF THE JEWISH SABBATH. TIME, TWO DAYS. The Passover meal. Contention among the Twelve. Jerusalem. Jesus washes the feet of his disciples, Jerusalem Jesus points out tho traitor. Judas withdraws. Jerusalem Jesus foretells the fall of Peter and tho dispersion of the Twelve, Jerusalem Tho Lord's Supper. Jerusalem Jesus comforts bis disciples. The Holy Spirit promised. Jeru- salem Christ tho true Vino, His disciples hated by the world. Jeru- salem Persecution foretold. Further promise of the Holy Spirit. Prayer in the name of Christ. Jerusalem Christ's last prayer with his disciples. Jerusalem The agony in Gethsemane. Mount of Olives Jesus betrayed and made prisoner. Mount of Olives Jesus before Caiaphas. Peter thrice denies him. Jerusalem Jesus before Caiaphas and the Sanhedrim. He deolaros himscrf to be the Christ; is condemned and mocked. Jerusalem... The Sanhedrim leads Jesus away to Pilate, Jerusalem Christ before the governor. Jerusalem Jesus before Herod. Jerusalem Pilato seeks to release Jesus. The Jews demand Barabbas. Jerusalem ,,, Pilato delivers up Jesus to death. He is scourged and mocked. Jerusalem Pilate again seeks to release Jesus. Jerusalem Judas repents and hangs himself. Jerusalem Jesus is led away to be crucified. Jerusalem Tho orucifixion. Jerusalem The Jews mock at Jesus on the cross. He commends his j mother to John. Jerusalem j Darkness prevails. Christ expires on the cross. Jerusalem Tho veil of the temple rent, and graves opened. Judgment 1 of the centurion, Tho women at tho cross, Jerusalem...} The taking down from the cross. The burial. Jerusalem Tho watch at tho sepulchre. Jerusalem , 302 26; 20 14:17 f 22 : 14-18, 1 24-30 13 : 1-20 13 : 21-35 13:30-38 lOor.U: 23-25 14 : l-3r 16 : 1-27 16 : 1- 33 17 ; 1-26 18:1 18 ; 2-12 18 : 13-18, 25-27 18 : 10-24 18 : 28-38 26 ; 21-25 26 : 31-86 26 : 26-29 14 ; 18-21 14 ; 27-81 14 : 22-25 22 : 21-23 ■ 22 : 81-38 22 : 19, 20 26 ; 30, 36-46 26 : 47-66 26 : 67, 58, 69,75 26 : 69-88 27 : 1, 2 27 : 11-14 14 : 26, 32-42 14 : 43-62 14 : 53, 54, ) 66-72 1 11 : 66-65 15 ; 1-6 22 ; 39-46 22 : 47-53 22 : 64-62 22 : 63-71 23 : 1-5 28 : 8-12 23 : 13-26 27 : 16-26 27 : 26-30 16 : 8-15 15 : 15-19 18 : 39, 40 19 : 1-3 19 : 4-16 Acts 1 : 18, 19 19:16,17 19 ; 18-24 19 : 26-27 19 : 28-30 10 : 31-42 27 : 3-10 "23 :"26-33"' 23 : 33, 34 23 : 36-37, 39-43 23:44-46 23 : 45, 47- 40 23 : 50-56 27 : 31-34 27 : 36-38 27 : 39-44 27 : 46-60 27:61-66 27 1 67-81 27 i 62-86 15 : 20-23 15:24-28 16 : 29-32 16 : 33-37 16 ; 88-41 16 : 42-47 INTKODUCTION TO THE NEW TESTAMENT. OUE LORD'S RESURRECTION, HIS SUBSEQUENT APPEARANCES, AND HIS ASCENSION. TIME, FORTY DAYS. The morning of the resurrection. Jerttsalem Visit of the women to the sepulohre. Mary Magdalone returns. JernaaUm ,. Vision of angels in tho sepulohre. JeniBnlem The women return to the city. Jesus meets them. Jerusalem.. Peter and John run to the sepulchre. Jerusalem Our Lord is seen by Mary Magdalene at the sepulohre. Jermalem, Report of tho watoh. Jerusalem Our Lord Is Soon by Potor. Then by two disciples on tho way to Bmmaus. Jerusalem, Ewmaus Josus appears in tho midst of tho ivpostlos, Thomas being ab- sent. Jermalem Jesus appears in the midst of the apostles, Thomas being present. Jeruealem : The apostles go away into Oalilce. Jesus shows himself to seven of thom at the Sea of Tiberias. Qalilee Jesus meets the apostles and above five hundred brethren on a mountain in Galilee. Qalilee Our Lord is soon of James j then of all tho apostles. Tho ascension. Belhauy Conolusion of J'ohn's Gospel Jerutalem. MATTHEW. 28 : 2-4 28 28 1 6-r 8-10 28 : U-15 2S I 16 16-20 MARK. 16: 1 16 ; 16 : 16: 2-4 6-7 8 16 : 9-11 16: 16: 12,13 14-18 18 : 19, 20 24 : 24; 24; 24; l-,3 4-8 9-11 12 24 ; 13-35 24 : 36-49 24 : 60-53 20 : 1, 2 20 : 3-10 20 : 11-18 1 Cor. 15 : 20 : 19-23 20 : 24-29 21 : 1-24 1 Cor. 16 : i J 1 Cor. 16 : t Acts 1 : 3-E ; 30, 31 ;26 Thus we have a concise view of the doings and sayings of our Lord, and of the events attending his public ministry, his death and resurrection, so far as revealed to us. The problem, how God can be just and yet justify the sinner, is solved. I know not how any one can appreciate the New Testament without a careful unfolding of the Old ; and surely no one can rest satisfied with the study of the Old Testament until he sees its precious unfolding in the records of the New as thus authenticated. " The Old Testament wanted the most effective means for producing tlie knowledge of sin — the contemplation of the sufferings of Christ; The New Testament possesses, moreover, a more powerful agency of the Spirit, which does not search more into the deptlis of the divine nature than it lays open the depths of sin." Together, as one harmonious, explaining and blending whole, the two Tes- taments reveal to us the deep things of God, and so much of the great mystery of redemption as is needful in order to secure the great salvation. By studying such a harmony as this we cannot but associate together the sequence of events showing this Christ to be indeed the promised Messiah, ac- complishing for us the method of grace, securing eternal salvation to such as will believe on him and fully attested by his own words and acts and by those who were eye-witnesses of his majesty. 303 THE GOSPEL ACCORDING TO ST. MATTHEW. INTEODUCTION. Matthew, the apostle and the inspired author of this Gospel, was a Galilean Jew, and a tax- gatherer for the Komans at the Sea of Tiberias. He is spoken of in Matt. x. 3 ; Mark ii. 14 ; Luke v. 27, 28 ; and Acts i. 13, etc. Ho is the same as Levi-^Matthew probably being his Roman name. This Gospel is especially addressed to the Jews, with the design of securing their reception of Christ as the true Messiah ; but it is equally important to us, since the same arguments that commend him as Christ to the Jews show him the Christ of the Gentiles. The Old Testament is referred to more than sixty times in this book, and there are forty-three direct quotations thierefrom. It therefore proceeds in a methodical and demonstrative way to show that the advent of this new dispensation, with John the Baptist as the forerunner and Christ as the Messiah, answered the predictions of Old Testament history. It shows the old covenant as fulfilled iu Jesus ; and, in order to do this, shows the false Judaism and hypocrisy of the Scribes and Pharisees. In the very death of Christ it discloses the fulfilling and superseding of the Law and the development of the gospel dispensation. The Gospel of Matthew was probably first written, like the rest of the New Testament, in Greek, which at this time had come to be the spoken language even of the Hebrews. Some, however, claim that this one Gospel was written in Syro-Chaldaic, or the spoken Hebrew of that time, and afterward translated into Greek. In the study of this narrative, with the aid of the Holy Spirit, we too must seek to see the power and fulness of the Messiah's mission as our Saviour, the otganization of the Christian Church, and the glorious gospel of the blessed God in which — to us Gentiles as well as to the Jews — life and immor- tality are brought to light. This Gospel is believed to have been written about A. D. 62, or about eight years previous to the destruction of Jerusalem, although somo place it as late as A. D. 07 to 69. Tliis should bo borne in mind in interpreting such parts as the twenty-fourth and twenty-fifth chapter. 304 NOTES ON ST. MATTHEW. CHAPTER I. TARTICULARS AS TO THE GENEALOGY AND BIRTH OF CHRIST. Verse 1. The book of the generation; that is, Table of the genealogy. It was important at once to give this, since upon it hinged the promise. Christ was to be of the seed of Abraham and of the seed of David. In the Introduction to Ruth we have noticed the care taken as to the genealogy (see also Ruth iv. 18-22, and the books of Chronicles, Ezra and Nehemiah) ; and in fact the record of Joshua and all the divisions and orders of the twelve tribes show with what exactness the tribal pedigrees were enrolled. Jesus Christ. Jesus is a proper name, but means Helper, Saviour or Deliverer, and for this reason is given to Christ. We are not left in doubt as to the reason for this name. See ver. 21. The name" Joshua is the same iu Hebrew, and both names denote salvation. Christ is the Greek word corresponding with Messiah in Hebrew, and means the Anointed One. It points to Jesus as the priestly and kingly Deliverer of his people, as the consecrated and crowned Lord of salvation, as our anointed Helper. The son of David, the son of Abraham. David and Abraham are named as the kingly and patriarchal heads of the Jewish nation. "Son," as often, is here used to denote descent, and not personal sonship. 2. Abraham begat Isaac, etc. The geneal- ogy as given here is that of Joseph, while that in Luke iii. 28-38 is that of Mary ; so that as to both the genealogy is complete. The Table on page 306 will enable the reader to compare the two genealogies as given by the two Evangelists. Matthew, as writing chiefly for Jews, traces only to Abraham, while Luke goes on to Adam and to God. 18. Was on this wise, these were the cir- cumstances. Espoused, pledged in marriage according to, the Jewish custom of espousal. Of the Holy Ghost. This verified the prom- ise. Luke i. 35. 19. A just man. It means here a law-abid- ing citizen, or a law-minder. He was therefore unwilling to marry her, but yet disposed to avail himself of the provision for private dismissal. Lev. XX. 10; Ezek. xvi. 38; John viii. 5. 20. The angel. Under the old dispensation the will of God was thus made known at times by angels and by dreams. Thou son of David. The very mode of address would thus remind him of the promise of a Messiah. 22. That it might be fulfilled. "Proph- ecies were not fulfilled because they were pre- dicted and previously revealed, but because they were in the future to illustrate the realization of the plan of Jehovah." See Kell on First Kings,, p. 225. 23. See Isa. vii. 14. God with us. This is the "Word made flesh (John i. 14), and God in very deed dwelling with, men. CHAPTER II. THE EFFECT OP CHEIST's BIRTH, AND THE COURSE PURSUED IN REFERENCE TO HIM.— COMEAEE LUKE II. Verse 1. Bethlehem ;* six miles south of Je- rusalem, on the Hebron road, and long before the birth-place of King David. Vol. II.— 3» Herod the king. See Introduction. Wise men from the East, magi — the highest order of learned men. Their names denote a 305 Chap. II.] BIBLE NOTES. [Veb. 2-15. priestly character. They had the care of religion, arts, sciences, astrology and magic,, and thus, as the first of the earth, came to pay homage to its new Lord. "East" may denote from Persia, or in general from the place of great wisdom. Com- pare Dan. iv. 7 ; Num. xxii. 5 ; Gen. xli. 8 ; Ex. vii. 11 ; Isa. xli. 2 ; Dan. xi. 44 ; and Rev. vii. 2. They were no doubt impelled by the Spirit of God. 2. Where is he, etc. They take it as certain that the foretold King of the Jews had been born. His star in the east, some heavenly sign, which they knew denoted his coming. The sense of " in the east" here is, " when first it rose." 3. He was troubled, and all Jerusalem with him. All feared a new upturning or revo- lution. Herod desired to hold his authority, and all the Jews had learned from fearful experience . to dread commotions. 4. Chief priests and scribes. These were the ministers and expounders of the Old Testa- ment. It is taken for granted, as it was by all the Jews, that according to prophecy a Christ was to be born, and he asks that from Scripture they will inform him of the place. 6. Art not the least, although thou be little. Princes, thousands or divisions. Rule, feed. 7. Privily, privately. 8. That I may come. He had for years been a political trickster, and now uses strategy to find out the locality of the child. 10. Saw the star ; saw it stop and stand as the great signal of the right place. 11. Gifts. This was a usual homage when a visit was made to kings or great ones. They give their best goods. " Frankincense" was used in offerings, and "myrrh" in embalming and for precious ointments, and both were valuable. 12. Dream. See ch. i. 20. 13. Bgrypt. It had often been the home of Israel in peril. Gen. xiii. 1 ; ch. xlv. It was only about four days' journey. 15. Until the death of Herod, probably not over a year. That it might be fulfilled. See ch. i. 22. Out of Egypt have I called my son. This primarily referred to the departure of Israel out of Egypt, but we have many times in the Old Testament noted how the language of types and symbols is such as to render that identical and ap- plicable to the eye of faith which was disconnect- ed in form. See Ps. xvi., and references. When 306 . Adam to Abraham^ according to Ohroulolea— Abrabam to ObrlBt, according to Matthew. ADAM. Adam to Obrlat, acoordlug to Luke. Sheth, Seth, Enosh, Enos, Kenan, Cainan, Mafaalaleel, Malalool, Jored, Jared, Henooh, Enoch, Methuselah, Mathusala, Lameeb, Lamooh, Noah, Noo, Shem, Sem, Arphaxad, Arpha3(ad, Cainan, Shela, . Sala, Eber, Hober, Peleg, Phaleo, Keu, Bagau, Serug, Saruoh, Nahor, Naobor, Terab, Thara, Abrahah, AsRAnAu, Isaac, Isaac, Jacob, Jacob, Judas, * Juda, Pbares, Phares, Esrom, Esrom, Aram, Aram, Aminadab, Aminadab, NaasBOn, Naasson, Salmon, Salmon, Booz, Booz, Obed, Obed, Jesse, Jesse, David. Solomon, Nathan, Roboam, Mattatha, Monan, Abla, Moloa, Asa, Eliakim, Jonan, Josaphat, Joseph, Joram, Juda, Ozias, Simeon, Levi, Joatham, Matthat, Aohaz, Jorim, Eliezer, Ezekias, Jose, Manasscs, . Er, Amon, Eluodaiu, Cosam, Joslas, Addi, Joohonias, Molohi, Norl, [Nor!, Salathiel, A daughter of ZOROB LBBL. Abiud, Rhesa, Joanna, Eliakim, Juda, Azor, Joseph, Somoi, Mattathias, Sadoo, Maatli, Niiggc, Achim, Kali, Naum, Eliud, Amos, Mattathias, Eleazar, Josupli, J anna, Matthan, Molchi, Levi, Jacob, Matthat, Holi, Joseph, Mary, CHRIST. Both branohos of Davld'a family moot In Zorubbabol, and both hia branchoa In Obrlit, who Ik thoroforo itylod tho Son of David, OhrUt wun born iilmiit four yours boforo tlio oomiDuuoonieut of our Ohrlgtlan orU| bulug four tliousuiid yuiirti ul'iur Itio Oruutloa. CnAP. III.] NOTES ON ST. MATTHEW. [Ver. 1-4. a prophecy or description of the Old Testament is quoted and applied in the New, it does not follow that when uttered first it had only spe- cific and exclusive application to the point in reference to which it is quoted, but it does follow that it includes this. Many prophecies are thus generic, and applicable both to the times and oc- casions of utterance and also to a, particular event long in the future. The Old Testament is a record of typos, and the primary and secondary refer- ences are not inconsistent, because really the event to the eye of the Spirit is as one, and these terms express our inability to take in at one view the ' grasp and scope of the utterance. See Alexander on Isa. xxix. There are some cases in Scripture where a quotation is rather used as an illustration than as originally applicable, but such is not the case here. 16. Slew all the children ; rather, "all the male children." According to the time which he had dil- igently inquired of the wise men ; that is, within such ages as to include any child whose birth might correspond with the declarations of the magi. 17. By Jeremy the prophet. We find this ' in Jer. xxxi. 15. The primary reference is to the destruction of Jerusalem, but hero to tlie mas- sacre of the infants. The prediction and the quo- tation relate to totally different events, but the language in itself is equally descriptive of both. See Henderson on Jeremiah ; see also note on ver. 16. 18. Rama. This was a town six miles north of JerusalenI, where the Jewish captives were gathered after the conquest of Jerusalem. It is not always easy for us to determine whether in relation to any quotation from the Old Testament we are to take the view of typical identity as expressed by Alexander, or this view of appropriate application aa taken by Hender- son, but generally we believe the former view to hold. As to symbols, see Introduction to Ezekiel. 19. A dream. See ch. i. 20. 22. Archelaus. He was like his father in cruelty, and we are told slaughtered three thou- sand at the first passover after Herod's death. God so far regarded these pious fears of Joseph as to allow him to turn aside into Galilee, the northern province of Palestine, which was now in charge of another son of Herod. Notwithstanding, being warned, notwith- standing, and being warned. His fears did not make him remain, and God provided a way. 23. Nazareth. This was in Lower Galilee, and where Mary had resided. Luke i. 26. Christ spent most of his time here, until he commenced his public ministry at the age of thirty. That it might be fulfilled (see ch. i. 22) ; thus illustrating prophecies as to his lowliness, in Ps. xxii. 6; Isa. lili. ; Zoch. xii. 10; Nazareth being taken as a specific expression therefor. John i. 46. Some derive " Nazarene" from an expression denoting "sprout" or "shrub," a small crooked bush, a root out of dry ground. CHAPTER IIL PUETHEK PARTICULAES AS TO THE PREDICTED SAVIOUR AND III3 PREDICTED FORERUNNER, JOHN THE BAPTIST. — MAL. XIII. 1 AND IV. 5. Verse 1. In those days, while Jesus thus ab(kle at Nazareth. John the Baptist ; so called because he made 80 prominent the use of baptism as the sign of penitence and of faith to those who received this new tidings. In the wilderness, rough, sparsely-settled country or rural district. 2. The kingdom of heaven, the new dispen- sation ; the Christian Church as superseding the Jewish. 3. Bsaias, Isaiah. We see already how con- stant and frequent are the references to the Old Testament, in order that first the Jew, and then all of us, might see how this Christ and all relat- ing to him corresponded with the predictions and reasonable expectations of the divine word. This prophecy had reference to the return from Baby- lonish captivity (Isa. xl. 3), and the remarks on ch. iii 15 apply to it. Make his paths straight; let a good and direct highway be prepared for the incoming of the great King. 4. Camel's hair; a rough cloth, and before 307 Chap. IV.] BIBLE NOTES. [Veb. 1. this descriptive of prophetic attire (2 Kings i. 8), as also was the girdle which held up the loose outer dress, and prepared one for active duty. His meat, etc. As to this food, see Lev. xi. 22, etc. 5. All Judea ; an illustration of how Scrip- ture speaks iu usual form, and not to be inter- preted literally, when we would not interpret lit- erally the same language from men. We readily understand what is meant. 6. "John's baptism was a confession of sin; Christ's also of himself as a Saviour." — Bengel. The word baptize does not in itself give us an idea of the mode. This must be gathered from the descriptions and from other circumstances. 7. Pharisees and Sadducees. These were at this time the two leading sects of the Jews. The Pharisees, or Separatists, were great formal- ists, priding themselves on exactness in all cere- •monies, but defective in heart-religion. They were teachers of the Law, and besides the Old Testament had their boolcs of tradition. The Sadducees denied the resurrection, and received only the books of Moses. They took this name from Saduc, a leader. O generation of vipers! stealthy stingers. While professing religion they stung out its life. 8. Meet, appropriate to, in keeping with. 9. We have Abraham. They trusted to be saved by virtue of their pedigree and of the promises made to Abraham. Of these stones, from the ground or of these pardoned Gentiles ; in other words, to be a child of Abraham is to bo one by grace and not by birth. " If ye be Christ's, then are ye Abraham's seed." Gal. iii. 29. 10. The axe is laid unto the root. The time of lopping off' and of pruning had passed, and it was now time to strike the root. Mai. iv. 1 shows the exact point. It was a time for rad- ical reformation, 11. Baptize you with the Holy Ghost and with fire. The "Holy Ghost" seems to us here put for the converting power, and the " fire" for the consuming power. Both denote manifested power. If they would not be converted, they must be consumed. Some, however, would regard the reference as identical to that (Acts, ii. 3, 4), but the former seems to accord with the following verse. 12. Fan; as with a winnowing machine, he will separate the wheat from the chaff, and cleanse his threshing-floor. 15. All righteousness ; all that became him as a Jew ; all the requirements or ordinances of God. Suffered him, allowed him. 16. Out of the water, from the water. The mode of expression does not determine the mode of baptism. Lo, behold. He saw. Christ thus beholds his own per- sonal recognition. John the Baptist also saw it (John i. 32-34), and probably others. Luke ^ii. 21, 22. Matthew is here furnishing, on one point after another, a chain of evidence to convince Jews and Gentiles that this is the predicted Messiah. The Spirit of God. The Holy Spirit has personality as well as the Father and the Son. He is our personal, abiding Comforter. This de- scent fulfils the prophecy in Isa. xi. 2. 17. My beloved Son, or "only beloved Son." The same attestation was given at the transfigur- ation. Matt. xvii. 15; compare also John xii. 28. Well pleased. The form of the verb denotes an absolute and eternal state of satisfaction on the part of God. CHAPTER IV. FURTHER EVIDDNOES OF CHRIST's MESSIAHSHJP, AS AFFORDED IN HIS VICTORY OVER SATAN AND BY HIS PREACHING AND MIRACLES. — THE ORGANIZATION OF THE CHRISTIAN CHURCH PREPARED FOR BY THE CALLING OF SOME APOSTLES. — FOR PARALLEL ACCOUNTS, SEE THE HARMONY. Verse 1. Led up of the Spirit. The tempta- tions of Adam and of Christ need to be studied side by side. The conditions of salvation are con- cerned in both. Perfect obedience was the first ground of our acceptance, but this hope was lost 308 in the fall of Adam. Our reliance now must bo on the perfect obedience of Christ, he in this case being accepted as a Substitute and Mediator for us. In order to do this there must be a; trial, a subjecting of the One offering himself as surety to Chap. IV.] NOTES ON ST. MATTHEW. [Veil 2-13. a testing of his ability to fulfil the terms and con- ditions and endure the pressure of opposing forces. The Spirit itself, if we may so speak, does not want for us an untried Surety, and hence is the agent for submitting our Saviour to the great first test of fitness — viz., the power to resist the most subtle forces of Satan, the author of that sin for which he comes to make reconciliation. It is well to notice how much more intense was this trial of our Mediator than that of our first pa- rents. " Our first rcprcscntatlvo had the trial of his faith for a short time in a paradise ; our second in a wilderness for forty days. Our first, with but one temptation, ate the forbidden fruit after feed- ing upon luxurious abundance ; our second, when hungered by long fasting,'tempted to presumption and offered the kingdoms of the world, resisted all. Our first Adam, from nothing exalted to be a man in the image of God, sustained not the dignity of his creation ; our second, from an infinite exalta- tion debased, buffeted, forsaken, was faithful to Him that appointed him." 2. Pasted forty days and forty nights. This was the period of the fast of Moses when he received the tables of the Law (Ex. xxxiv. 28), and also that of Elijah on Mount Horeb. 1 Kings xix. 8. These agreements of time are not acci- dental in Scripture, but are made more closely to connect typical or correlative events. All this was a period of trial (Mark i. 13), although the great trial-act was at the close. The spiritual idea of fasting is self-denial ; and this was the great lesson under the old dispensation ; and is the still greater lesson of the Cross. 3. If thou be the Son of God, etc. Even Satan recognized that the exercise of miraculous power would prove his Sonship, but Christ per- formed no unnecessary miracles. 4. It is written, Man shall not live, etc. This quotation from Deut. viii. 3 is directly appli- cable, for it refers to the providential provision of the manna, which instead of bread came by the direct command of God. 5. Taketh him up into the holy city. Here we have a second temptation. We need not be curious to know how Christ was thus taken, but it is the fact that interests us. That this could be allowed of God in some form is evident enough from manifold narratives of Scripture. It may mean taken in thought or vision ; but it seems more probable that by a supernatural agency he was borne by the tempter through the air. Pinnacle, wing or tower. 6. Oast thyself down, etc. Here was a temptation to presumption. Christ had quoted Scripture before, and Satan now attempts to turn his own weapon against himself. Promises, how- ever, have conditions. This refers to God's provi- dential care of his people amid unintentional expo- sures, Satan leaves out the expression " in all thy ways" (Ps. xci. 11, 12), which limits the passage to all lawful and proper paths. 7. The Scriptures arc tlio groat armory of the Ciiristian, tho sword of the Spirit; and although bad men misquote and misapply thera, God's people are to rely upon them for answer. Shalt not tempt, seek to lead into sin. Notice that here Christ directly claims for himself divin- ity. Satan had twice used " if," but Christ thus dccslares himself the Messiah. The Jews had no doubt as to the coming of a Messiah, but needed to be assured that this was he, and both by his words and deeds he made it manifest that he was ' the Son of God. 8. See ver. 5. 9. Here was the world-power as opposed to God- power. Satan often promises what he has not the power to give ; and if he had, it would be but an Esau's bargain. To have all the world and be in subjection to Satan is terrible. "What shall it profit a man if he shall gain the whole world and lose his own soul?" Ever since the world has been a great proraiser, but a weak per- former. This is the end and object of all the designs of Satan — to lead us to fall down and worship him — to prefer the world and his service to Christ and his service. 10. Get thee hence. "Begone" is the more expressive idea. In each case, Christ answers from Scripture. The three temptations are ad- dressed to difrercnt phases of human nature and to predominant natural weaknesses, but none of these are found in Christ. With him and with the Holy Spirit we also can resist the devil and he will flee from us. We need much to study this temptation as a trial like that of Adam's, as a proof of the divinity of our Lord, and as a part of his oflSce-work for us. Heb. ix. 4. 11. Then the devil leave th him, etc. Satan successfully resisted ensures God's help success- fully secured. 12. John was cast into prison. The par- ticulars of his imprisonment are given in ch. xiv. 3-5. 13. For localities, see Map III. The sea-coast. The Sea of Tiberias or Lake of Gcnnesaret, so often referred to in tho life of 309 Chap. IV.] BIBLE NOTES. [Ver. 13-25. Christ, is here meant. John xxi. 1 ; Luke v. i. It ia called Chinnereth in Num. xxxiv. 11. It was about seven miles broad and fourteen miles long. 13. Zabulon— Nephthalim. The tribal names of Zebulon and Naphtali are here used to identify tlio fact with the promise. Ver. 15. 1.5. The idea is, that the country thus specified on the sea-shore of Tiberias, and beyond or around the head of the Jordan, called Galilee of the Gentiles, once debased, should be made glo- rious as the initial centre of the new dispensatiou. " Galilee of the Gentiles" was so called because a foreign population had become so largely min- gled with the Jews in these parts. This part of Palestine had first sufiered from the AiJsyrian invasion. 16. Region and shadow of death. This is a comparison to denote spiritual deadness and des- olation. In this darkest part of a benighted land Christ begins to work. The best thing to do with darkness is to strike a light. Christ ia here again declared to be the great and promised Light. 17. Prom that time. When John necessa- rily ceases Jesua begins. Ver. 12. This having a forerunner was itself a type of kingship, for thus did ancient heralds announce a coming king. The kingdom of heaven is at hand. This was the subject of John's preaching (ch. iii. 2) continued — not the sense merely, but the very words. The old dispensation, witli its forms and ceremonies, was about to pass away, and the new dispensation to commence under the organization of the promised Messiah. Their conduct had not even accorded with the requirements of the old economy ; and if it had, there was need to turn from these forms and sacrilicca to tho one great Sacrifice, and to a fuller view of salvation by grace. Hence there was double reason for re- pentance. 18. Here Jesus is at once proceeding to give form to his Church. They are first called as dis- ciples, and then apostles are chosen. Mark iii. 14. It is no longer the priestly tribe of the Levites, but those who are ready in faith to leave all and follow him. A fuller account is given by Luke in ch. V. John (i. 37) refers to a general follow- ing — how they became his determined servants, and afterward his chosen apostles. 21. Mending their nets. We find, from Luke's account, why they had occasion to do this. 2.3. Jesus went about all Galilee, etc. Jesus at once, in full exercise of his duty, enters upon his work. The synagogues were the meeting- 310 places of the Jews. They had been instructed to gather at Jerusalem at the temple for worship, but by reason of their unfaithfulness had become scattered, and this modification of the original direction was permitted, as better than no worship. Jesus goes to their own places of assembly and preaches the truth. Gospel of the kingdom, this good news of a new dispensation. Compare ver. 17. At once his mighty words and his miraculous works attest his divinity. 24. All Syria. This means the country about Galilee, as is evident from Mark i. 28. Syria, as a Roman province, is sometimes used generally for Phoenicia, Judea, etc. Divers diseases and torments. These terms describe palpable and complicated disorders of various kinds. , The severity of the ailments left no doubt as to the reality of the cure. They were not only many diseases, but also the terms "di- vers," or various, may describe them as occurring in the same person. Possessed with devils. This describes some supernatural ailment or demoniacal possession. We have evidence from the Old Testament, as well as the New, that in different ages of the Church, Satan has been permitted to exert his control in divers ways. In the garden he came as a serpent, and in the times of Job he came in the midst of the sons of God. Job i. 6. In the times of Christ we have very frequent reference to cer- tain persons as possessed with the devil or as -hav- ing evil spirits ; and these are made the occasion of illustrating and exhibiting Christ's superiority over the powers of darkness. That such posses- sions were actual then is no manner of proof that they occur now. The ages when God himself walked on the earth — when he talked with his people, as with Abraham and Moses — ^when he appeared in the burning bush, or by angels, or in visions and dreams, and wrought miracles — have passed away ; and so, on the other hand, the times have passed in which Satan is permitted to exer- cise that kind of authority which is described as a possession of evil spirits. Christ, the great Healer, was ready to cure those afflicted, whether with natural or unnatural diseases, and show his triumph over all opposing powers. Disease itself is the offspring of sin, and these additional possessions , could only be manifesta- tions of Satanic powers in another form. A triumph over both gave full proof of the power of Christ. 25. Deoapolis, the region of the ten cities, as Chap. V.] NOTES ON ST. MATTHEW. [Vee. 1-18. the word means. It was the region not far from the Lake of Gennesaret on both sides of the Jor- dan, and had been largely settled by Gentiles. Pliny, Joseph us, ■ etc., speak of ten cities thus associated. Beyond Jordan, probably an inclusive term for that whole country. Notice in what a brief, direct and exact way Matthew thus far gives such statements and facts as afford firm ground for assurance as to the Messiahship and office of Christ. In his genealogy, his forerunner, his birth, his trial and triumph, his preaching and his miracles, he is shown to be more than human both in word and deed. CHAPTER V. THE DOCTEINE AND DUTIES OF THE GOSPEL DISPENSATION AS SET FOETH BY CHRIST HIMSELF. A reference to the other Evangelists, and a comparison of them, show this sermon to have been deliv- ered some time after the events thus far recorded. See the Harmony. ' Such miracles as that at the marriage at Cana (John ii. 1-12), the healing of the nobleman's sou (John iv. 46-54), of the demoniac (Mark i. 21-28), of the leper (Mark i. 40-45), of Peter's wife's mother (Mark i. 29-34), and various others, both at Capernaum and Galilee, had been performed in addition to those already noted (ch. iv. 23) ; and other discourses, such as that to Nicoderaus (John iii. Jl-21) and that at Shechem (John iv. 4-42), had been delivered. In fact, as we see from the Harmony, this was between our. Lord's second and third passover. Lang§, however, regards it as delivered just before his first journey to Jerusalem. He regards the sermon recorded in Luke vi. 20 as a sermon following the other delivered to the people generally as he came down the moun- tain. The fundamental idea of both is the same — viz., the exaltation of the humble and the humili- ation of the proud. This sermon is here thus singled out and recorded by Matthew no doubt because giving so graphic and clear a view of the great and distinctive doctrines of the new dispensation, and because it was the discourse following the formal ordination of the twelve apostles, Mark iii. 13-19. Verse 1. Went up into a mountain, chose an elevated point from which he might the better convey instruction. When he waa set. Like the Jewish doctors, he sat as a judge upon the bench. 3. Poor in spirit. This refers to humility. " He that humbleth himself shall be exalted." Kingdom of heaven; they belong to the Church of the gospel dispensation (ch. iii. 2), and are the subjects of Messiah's reign, both here and hereafter. 4. Mourn. The reference, aa before, is spirit- ual. It is godly sorrow for sin. 5. The meek. This was the likeness of Christ (Matt. xi. 29) ; not resentful, but bearing and forbearing. Inherit the earth, or the promised land. Ps. xxxvii. 11. 6. Hunger and thirst after righteousness. We are not to be mere passive recipients, but .to have a strong appetite. 7. Obtain mercy. So they do, from man as well as God. 8. See Qod, be saved. 9. Peace-malkers. The world would recog- nize this as a sign of their relation to God. 10. Persecuted for righteousness' sake. The righteous may expect persecution (2 Tim. iii. 12), but they must be sure that when they suffer thus it is for righteousness' sake. 13. Te are the salt of the earth, etc. Christians must give proof of their Christianity. 15. Put it under a bushel, cover it up and hide its light. 17. The Law and the Prophets, or the Old Testament dispensation, were indeed to be super- seded, but only because Christ was the end of the Law for righteousness, and fulfilled its types and shadows as a minister of the true tabernacle, which the Lord pitched, and not man. Heb. viii. 2. 18. Till heaven and earth pass ; a strong expression for absolute assurance. As sure as there is a heaven and an earth the Law shall be fulfilled. One jot or one tittle. "Jot," or jod, is a name for the smallest Hebrew letter; and "tittle" denotes the minute point by which one Hebrew 311 Chap. V.] BIBLE NOTES. [Veb. 19-29. letter is distinguished from another. He thus plainly announces the relations of the new dis- pensation to the old. The old covenant passed into a better covenant, and symbols and signs gave place to the thing signified. 19. One of these least commandments. The idea still is, that the new dispensation did not authorize lawlessness as to the old dispensa- tion. Christ himself was particular to follow the requirements of the ceremonial law, as well as of the moral law, until he had perfected redemption. Those who taught disregard of all these com- mandments would not only disobey the old sys- tem, but also in the kingdom of heaven or gospel Church they would be condemned. All this was to keep clearly and "distinctly before the people the fact that this so-called new religion was not an innovation, but a fulfilment of the old, retain- ing all the essential principles of its moral gov- ernment, and abrogating and superseding its forms and ceremonies oiily, because the natural termini of all these were to be found in Christ. Hence, while the ceremonial and natural law might vanish, tho moral law would continue in full force. , 20. Except your righteousness shall ex- ceed the righteousness of the scribes and Pharisees, The word "righteousness" has special reference to conformity to law. The scribes were those who wrote out copies of the law, and so be- came learned therein. The Pharisees were the prominent religious sect of the Jews, who prided themselves in an exact knowledge and observance of all the details of the Mosaic law. Ch. iii. 7. Unless their views of obedience excelled those of these scribes and Pharisees, they could not be received into the gospel Church. Christ now proceeds to show how they came short, and sub- stituted mere forms for the more important service of heart-religion. 21. By them of old time, the old Jewish teachers and their traditions. In danger of the judgment. Tliis refers here to a court of the Jews, so called, consisting of seven judges. 22. Angry. Chj-ist here shows that before God it is not merely the act, but the design and intent that determine guilt. Baca, vain fellow. It was a word of scorn, more than can be expressed by any single word of ours. It seems to have been something like an accusation of sacrilege ; a heart-wound or accusa- tion, like the thrust of a sword to kill. It was the reproachful word used by Michal to David 312 when he danced before the ark. 2 Sam, vi. 16 and 20, Council. This was the Sanhedrim or higher court of the Jews. It was a mixed civil and ec- clesiastical court; for although tho Jews were under the control of the Romans, they were allowed to give judgment in many' matters, so long as thoy did not involve death. Thou fool! This expression in Scripture re- fers to the guilt of sin, rather than, as with us, to mental misjudgnient. It was to call one a vile wretch, an outcast, a heathen idolater. Sin is no less a folly, even in our sense of the word, than it is a crime, but the denial of God, or an accusation against one that he is an unbeliever, ought to be regarded as the heaviest of charges, since unbelief is the greatest of sins. Hell-flre, Gehenna of fire. Gehenna, or the valley of Hinnom (also called Tophet), was the place near Jerusalem where a perpetual fire was kept for the burning of outcast oflTal, and was to the Jew a symbol of hideous punishment, It was emblematic of hell and its eternal torment, and so frequently used by our Lord himself. 23. Thy gift, offering. This was a great act of worship under the Mosaic law. Hatji aught against thee, ground of com- plaint. This was deeper than they had oven thought of before. It was the spirit of the Law that was to be obeyed, and forms under the old dispensation were intended to secure this. 25. Thine adversary, accuser or creditor. It may be an equivalent term for the expression " hath aught against thee " of ver. 23. The prose- cutor could compel the accused to go to court in company with him, but they might, on the road thithci", make settlement. 26. Many a little difficulty, easily settled in the start, thus grows to make great trouble. The true Christian not only brings gifts to the altar, but also seeks to avoid difficulties. See ver. 9. It was no less the duty of a Jew under the Law to act thus than of a Christian now. 27. Christ now gives a second illustration, as showing that obedience to the Law included right heart as well as right action. , By them of old time, under the Jewish dis- pensation. 29. Offend. This word, so often found in Scrip- ture, is not used in the sense we generally employ it, but means "that which proves an obstacle — a stumbling-block — a cause of falling — an incite- ment to sin." The verse expresses in a strong form the importance of avoiding or removing Chap. V.] NOTES ON ST. MATTHEW. [Veb. 31-48. anything that is a source of temptation, and thus magnifies the importance of a rigid heart-observ- ance of the law. It Ib profitable ; "you will be the gainer by it." 31. Christ now cites an instance to show that because a thing had by custom become legalized, that did not abrogate or annul the higher law of moral duty. It hath been said, etc. This had been allowed as a part of the national law, and Matt, xix. 8 and Mark x. 4, 5 tell us why it was allowed in certain flagrant cases in order to limit the number of divorces, and so that extreme cases could not be used as an argument for wholesale modification. As now the civil polity of the Jews ceased, they must come back to the original law. Mark x. 5-9. This had become a great evil among the Jews. 33. Forswear thyself, take oath upon oath, and thereby swear falsely, as they inevitably would. The reference is to the habit of affirming everything by an oath ; and this not to God always, but of swearing also by other things. This loose and unnecessarily frequent oath-taking led to false swearing or perjury. The first step to a correction of this evil was to swear only by the name of Jehovah, and always to perform what was thus promised. So common had this evil become that they had oaths of difierent grades of sanctity, and considered it a trivial matter to break some of their oaths. This naturally led to looseness as to the keeping of any. 34. Swear not at all ; that is, in this loose and common way. The former verse recognizes certain oaths to God as right, but this refers to the loose customary oath-taking of the Jews. The importance of nn oath in its reference to witness-bearing is made very prominent in the Old Testament, and is in nowise weakened by the testimony of the New. Num. xxx. 2 ; Heb. vi. 16 ; vii. 20 ; Zech. viii. 17 ; and 1 Tim. i. 10. Com- pare ch. xxiii. 16-23. 85. Nor by the earth, etc. In all these it is shown how they were at least swearing by the sacred works of God, and had no right to assert an untruth or to appeal loosely to any of them. 36. Thy head. This might seem more di- rectly their own, but it was not less God's work- manship, and had a divine and sacred relation ; and as they could not make one hair of it white or black, they could not claim the right of using it as an oath-monger's instruinent. 37. Yea, yea ; let your affirmation be, simply, Vol. II.— 40 Yes. This is simple-hearted, truthful direct- ness. More than these. We see it so still. Those who interlard their conversation with oaths and by-words are no more truthful than those who calmly assert the direct truth, and use oaths only when, by virtue of ecclesiastical or judicial form, it is important. 38. An eye for an eye, and a tooth for a tooth. This was a law of restitution or retalia- tion, intended in the Mosaic ritual to regulate the degree or amount of judicial punishment, and therefore an offspring of justice. In the hands of the people it had become a law of revenge. 39. Resist not evil ; do not turn it back or return it in revenge. Vindication of self is often right, but revenge never. It is right to be stern and unyielding in behalf of truth, but never from pride of opinion or selfishness. The primary ref- erence is to lawsuits. The idea is meekness, but other passages show that it is not a universal doc- trine of non-resistance. We are not to be resent- ful or quarrelsome, or even over-tenacious as to non-esseritial rights. Here, as often, the state- ment is given in a pointed and extreme form, so as to make distinct impression ; but it is in nowise in danger of being interpreted too literally by mankind at large. "We are to be willing to bear twice as much as the world in its injustice could demand." — LangL 41. Compel thee to go a mile. The refer- ence is to a king's courier, who, when despatched on urgent business, might call for help on whom he would ; and even if he seemed unreasonable, it was better to go promptly and willingly than to go reluctantly. 43. And hate thine enemy. They added this to the first clause as given in Lev. xix. 18 ; and no doubt inferred it from such passages as Deut. vi. 23, and from the oft-repeated command for the extermination of the Canaanites. But it is one thing to desire to see the enemies of God over- come for his glory, and another thing to desire re- venge or selfish victory over our own foes. They carried it to intense hatred of their fellow-men. 45. To a certain extent God befriends all man- kind. 46. The publicans. These were a despised class among the Jews, as they collected the Koman tax. Even these loved their friends. 48. Be ye therefore perfect. The term "perfect" here evidently refers to what has been said in ver. 45, and means that we are to imitate this example of our Father. This is a degree of 313 Chap. VI.] BIBLE NOTES. [Veb. 1-10. kindness to which all are entitled. We are to take no false model, but a perfect model. That it does not mean to assume the possibility of sin- less perfection in this life is quite evident from the frequent use of the same Greek words to de- note a high standard of holiness. Col. i. 28 ; Gal. iii. 3 ; Phil. iii. 12, etc, From a comparison pf many texts, I am greatly inclined to regard this as referring to the Law and old dispensation as incomplete, and as exhorting them to look now to the terms of the new dispensation, of which per- fection could be affirmed in this sense. The Law made nothing perfect; but the bringing in of a better hope, or that better hope of which it was the bringing in, did. See Heb. vii. 19. Another view is to regard the word "perfect" here as used in reference to the Law itself, rather than as an absolute assumption as to the ability of the law-minder. A governor, at the present day, if addressing a nation, would exhort them to perfect obedience, especially if speaking of some newly-perfected code, without intending thereby to assert the possibility of unerring and exact conformity thereto in, every particular by every person. It would be his natural way of express- ing great desire for a hearty concurrence in the law. So it is here. The aim is to be perfection in every law-giver and in every law-minder. This whole discourse of our Lord, while an- nouncing some of the grand principles of the new dispensation, is careful to show how it abrogated only so much of the old dispensation as had been for a time adapted to the national and civil con- dition of the Jews. The moral code under which they had commenced still remained, and the new dispensation lopped off these temporary out- growths and fulfilled all righteousness. Formal- ism and temporary modifications are shown not to be the root of the matter, and they are told to make alteration and reform. CHAPTER VL THE DOCTRINES AND DUTIES OF THE GOSl'EL DISPENSATION, AS SET FORTH BY CHRIST HIMSELF. Veese 1. Your alms. In this first verse some read another Greek word meaning "right- eousness," and so refer it to ver. 2, 5 and 16. Otherwise, if you do. 2. Do not sound a trumpet. This is figur- ative, and put for boasting in general. Synagoguea. See ch. iv. 23. Verily ; "indeed I assure you." Their reward; their full reward, and the whole of it. They thus get all that they ever have to comfort them — the admiration of men at this time. 3. Let not thy left hand know, etc. Not only do not blaze it abroad, but also do not indulge in self-flattery. 4. Thine alms may be in secret. It is the same promise as that made in I'espect to secret prayer. Our alms, when properly given, are as much a part of worship as is it. We must also have public alms as well as public prayer — not for vanity, but for example and duty. 6. Compare v. 2. 7. But when ye pray, etc. All these direc- tions strike at the prevailing formalism of the times. Vain repetitions, empty, unfelt words. We 314 still see this tendency among idolaters and false ■ worshippers to repeat over and over again some form of words. 8. Before ye ask him. The design of prayer is not so much to inform God of what we want, as to make ourselves conscious of our own needs and of the method of supj)ly. The spirit of prayer is heard sooner than the language. They drummed away at one thing, as if addressing a god who needed to be informed and was not apt to hear ; whereas prayer has most to do with the state of our own hearts, with our own felt needs and earn- est desires. Prayer is an offering up. of our desires to God for things agreeable to his will. 9. The variation in this prayer, as given by difllerent evangelists, is itself a guard against vain repetitions or against trusting in any set form of words. Wo are to regard it as a model, rather than as a form, of prayer, though this latter use of it is highly appropriate. Our Father. How precious the paternal rela- tion of God to us, and our filial relation to him I Hallowed ; all sacred, as opposed to anything common, or to be lightly spoken in vain repetition. 10. Thy kingdom come. This was a prayer for this new dispensation or establishment of the Chap. VII.] NOTES ON ST. MATTHEW. [Ver. 1. gospel Church. It was what prophecy had fore- told, aud what the faith of God's people had long desired. The prayer first yearns for the glory of God aud his kingdom, before it asks anything for self. 11. Daily bread, requisite or needed bread, or supply temporal and spiritual. 12. Debts, trespasses (ver. 14). This puts us on the condition of consistency. We ask to be .forgiven as we forgive otliers. 13. Lead us not into temptation. Com- pare James i. 13. The only idea intended to be conveyed is that of being shielded from tempta- tion. Even being led does not destroy the free- will, for so Christ was led up of the Spirit into the wilderness to be tempted of the devil. It is pos- sible that the form of expression here used is de- rived from that, and is a prayer that man may not be subjected to such exposure. But the subsequent teachings of Scripture lead us to conclude that God is the ever-ready Protec- tor from temptation, not only delivering those who are sorely tempted when calling upon him, but also often preventing their exposure. Amen, so let it be, or it is a certainty. It is a word of faith as well as of desire. 15. Neither will your Father forgive your trespasses. He will not — not as resenting their sins, but because they are thus proving themselves not in a condition to be forgiven. 16. Moreover, when ye fast, etc. Prayer, alms and fasting were the three great religious manifestations of the Jewish people, and so Christ shows how as to each of these by mere formalism they had misapprehended and malpracticed the commands of Moses, and how they were to be car- ried out in the true Mosaic spirit in the new dis- pensation. 17. Anoint thine head, etc. There was no need of disfigurement or squalid uncleanness, but. they should do their usual cleansing. 19. Lay not up, etc. This is directed against their great selfishness and love of wealth. Moth and rust. Some Greek scholars take this and in ver. 20 as a compound, meaning "the eating moth." The moth was a little insect which destroyed their valuable clothing, in which so much of ancient wealth consisted. 22. Thine eye be single. The idea is, that there must be sirigleness of purpose, and not an attempt to lay up heart-treasures in both, or to serve God and Mammon. ' Just as the light of the body is the eye, and as double vision is confusion, BO the light of a Christian's life is singleness of aim for the glory of God. 23. Thine eye be evil. Lack directness of fixedness on God, and have any other chief end than to glorify him and enjoy him for ever. The light that is in thee be darkness. These religious forms had been intended to give expression to heart-religion ; and even these had become so blind and unmeaning, so inexpressive of spiritual life and light, as to be great darkness. 24. Ye cannot serve God and Mammon. In one sense ye can love God and be rich, but in no sense can ye serve both. Mammon is money deified. 25. Take no thought. Be not anxious or careful. While this does not preclude forethought, it inculcates such faith as shall make forethought itself calm and unfretful. 27. Stature. It might also read " age,'' which suits the context. A cubit is about eighteen inches or two spans, and life is often spoken of as a span or handbreadth. 30. Grass. A general term for herbage. The coarse stalks were used for ovens. 31. Take no thought, etc. God has given us our bodies and our life without our care ; and as these are more than food and drink and rai- ment, we may look to him for these without undue anxiety. 32. For after all these things do the Gentiles seek. This is what worldliness is as opposed to godliness. 33. But seek ye first, etc. As often iu Scripture, a command i^ followed by a promise. 34. Sufficient unto the day is the evil thereof. He applies a well-known Jewish saying to the case in hand. CHAPTER VII. I THE DOCTRINES AND DUTIES OP THE GOSPEL DISPENSATION, AS SET FOBTH BY CHRIST HIMSELF, FURTHER CONSIDERED. Verse 1. Judge not; do not pass judgment unkindly or in an uncharitable, uncalled-for way. 2. With what judgment ye judge. Un- charitable judgers shall be judged according to 315 Chap. VIII.] BIBLE NOTES. [Veu. 2-4. their own Btandards, for as sucli judgmont is itself a sin against their brethren and against God, it adds to their guilt. The law of retaliation is recognized as a law of justice when it is free from revenge. God can easily be sure of that in his punishments, but man needs to beware. Mete, give out, measure. Even men have often found that forgiveness and honesty are the best policy. 3. Mote, splinter or speck. It is sometimes our duty to do both, but first to attend to our own beam. Ver. 5. 5. Thou hypocrite, etc. He is a hypocrite in that he applies a test to his brother which he shuns for himself. 6. Give not that which is holy unto the dogs, etc. While we are not to be unkind or hasty in judgment, this does not mean that we are to disregard all distinctions. The unbelieving and sensual are here compared to dogs and swine ; when they prove themselves such, we are to with- draw from them. 7. Ask and it shall be given you, etc, Christ now proceeds to tell them how to secure the principles of faith and the practice thus far referred to, and blessed assurance and encourage- ment are given. It shall be opened. The original is still more prompt : " it is opened." 9. Or. This marks a sudden address, as if in surprise, "How could it be," etc. 11. Good things. This is defined in Luke xi. 13. 12. This is the Law and the Prophets. Compare ch. v. 17. The aim in this discourse, among other things, is to show that these scribes and Pharisees had, in a false and hypocritical regard to forms, departed from the Law and the Prophets, and that the intent of the gospel dispen- sation was to bring men to its spirit. 18. The strait gate, or narrow gate — that of humility, repentance and faith. 15. False prophets, teachers who would pre- tend to be sent of God. Ravening, rapacious, ready for prey. 21. Lord, Lord. This is profession versus reality — form without substance, against which so much is here said. 22. In that day, the day of judgment, or the time of testing their right to the kingdom of heaven, Judas may have done all this, and yet was not accepted. This may refer either to feigned mira- cles done from a desire to attract notice, and not from true love to Christ, or to those who seemed to have been permitted to imitate the miracles of Christ and his apostles, as did Pharaoh's wise men with their enchantments in the time of Moses. Compare Ex. vii. 11 ; Num. xxii. 5 ; Mark ix. 38 ; 2 Cor. xi. 13 ; Eev. xiii. 14 and xix. 20. Prophesied in thy name, through thy name. This was not enough. 1 Cor. xiii. 2. 24. Notice 'that all along the instruction has reference to doing, rather than professing — to heart-religion, instead of manual or physical re- ligion. 26. It seemed a good foundation until the storm came. 28. Doctrine, teaching, and the mode of it. 29. And he taught them as one having authority. Here again is reference to his Mes- siahship. Matthew thus, in commending him to the Jews as the promised Messiah, refers to the fact that all the people noticed that he taught not as an agent, but as a principal — not as an ex- plainer, but as an author and the source of authority. CHAPTER VIIL MIRACLES AND WORDS OF JESUS, AS SHOWING, BY WHAT HE DOES AND WHAT HE SAID, HIS MES8IAHSHIP, Verse 2, A leper. Leprosy is the most loathed and disgusting of diseases in the East, and is the type of sin. 4. Tell no man. How this is contrasted with the display of the Pharisees I Show thyself to the priest. No miracle could be more impressive to a Jew than, one in 316 reference to leprosy. The Mosaic law provided especially as to it. To a Jew it was the emblem of loathsomeness, of defilement, of uncleanness. See Lev, xiii. 14. It was the great symbol of sin (2 Kings v. 27 ; 2 Chron. xxvi. 20), and its cure that of salvation. 2 Kings v. 2, 14 and 15. Remember that miracles under the old dispen- Chap. IX.] NOTES ON ST. MATTHEW. [Ver. 1, 2. sation had been the attestation of prophetic power, and were not new tilings. We see how constantly the connection is kept up. Here he is ordered to fulfil the directions of the Mosaic law, as Christ came not to destroy it, but to fulfil it, and the time for complete change had not yet come. For a testimony unto them; thus satisfy- ing the people, for the -priests, who had before declared him unclean, would thus certify to his recovery. 5. Capernaum (see Map III.), the place where Christ had long dwelt. . , Centurion, a Eoman officer who had com- mand over one hundred men. 6. Grievously tormented. The palsy is a disease in which there is often much sufiering and but little prospect of recovery. 8. I am not ■worthy, etc. Here is humility and full faith. 10. He marvelled, expressed wonder, so as to impress his followers. Not in Israel. This man was a Gentile. 11. Many shall come from the east and the west, etc. This precious promise includes us. 12. Children of the kingdom, those of the chosen nation. Outer darkness. The comparison is to a banqueting-hall, in which all is light inside, but darkness outside. The "weeping and gnashing of teeth" denote grief and rage at their exclusion. See Ps. cxii. 10. Their exclusion is like that of the foolish virgins. Heaven is thus represented as a social, indoor dwelling-place, and those who are left without shall only have weeping, sorrow, wailing and angry grief. 14. Laid and sick of a fever, bed-sick with a great heat or inflammation. 17. Esaias, Isaiah. Here again he is identi- fied as the Messiah. God. 18. Unto the other side; that is, of the Lake of Gefinesaret. 19. A certain scribe, or one a scribe. Thus at least some of the scribes recognized him as the promised Messiah. 20. Nests, dwelling-places. He would have those who purpose to follow him to know that he does not promise them worldly honors or abiding rest in this life. The Son of man. This was an Old Testa- ment name for the Messiah (Dan. vii. 13), and, like that of Son of David, is here used to draw attention to prophecy. 21. Suffer me first to go and bury my father. Here is a disciple who, under an ap- parently reasonable excuse, shows what Christ perceives to be a tendency to postpone following him, as do many men. 22. Let the dead bury their dead. Let those who have no interest in these matters, and are dead in trespasses and sins, bury their dead, who perhaps iu this respect were like them. The idea is, that following Christ is precedent to any other duty, and just now it was his duty to leave these matters to his brothers and friends. Wher- ever a right service to others interferes with God's service, we are to leave all and follow him. We have so many proofs of the sympathy of Jesus that we need not here complain because he directs attention to what jiist now was a paramount duty. 28. Gergesenes, Gadarenes. It was a Gentile district. Tombs, holes in the rocks. Mark and Luke ■speak only of one, and although there were no doubt two, one seems to have been more promi- nent than the other. Compare notes on Luke viii. 27 ; see also note on ch. iv. 24, as to posses- sion of devils. 29. The devils believe and tremble, and bear witness to his divinity. Thus proof is added to proof as to his Messiahship. Before the time, before the appointed time. They recognized that torments awaited them. 30. A herd of many swine . They were sym- bols of uncleanness to the Jews, and perhaps were unlawfully kept by them. 34. Man is afraid of God's power while in a state of nature, but adores and loves it in a state . of grace. CHAPTER IX. THE SAYINGS AND MIRACLES OP CHRIST, AS SHOWING HIS MESSIAHSHIP AND THE SPIRIT OP THE NEW DISPENSATION. — SEE HARMONY. Verse 1. His own city, Capernaum, ch. iv. 13. It was on the borders of the sea or lake so often referred to. 2. They brought to him a man sick, etc. Mark and Luke tell us that in the exercise of an earnest faith they brought him through the roof. 317 Chap. X.] BIBLE NOTES. [Vek. 1-3. 3. This man blaephemeth. They recog- nized that he claimed Godship. 4. Wherefore think ye evil in your hearts? Thus by reading their thoughts he gives still another proof, in addition to the mira- cle, of his Messiahship. 8. Marvelled ; rather feared pr were solemnly impressed. 9. Receipt of custom, place of tax-gathering. 10. Publicans and sinners. Publicans are mentioned as extraordinary or prominent sinners. They had long been noted for their extortion. See Luke V. 29. 12. They that be whole need not, etc. As if to say, " You ought to say nothing, for you pro- fess to be whole, and I came to cure the sick." 13. His mission was not to secure formal con- formity to customs and ceremonies, but to save sinners. I will have mercy, and not sacrifice. Not mere forms, but perpetual religion. It has the same sense in Hos. vi. 6. Compare 1 Sam. xv. 22. 15. The children of the bride-chamber, those who mingled in the seven days' festivity of a Jewish wedding. Christ, as the Bridegroom, was in the bride-chamber, or with his Church. 16. New cloth. The marginal reading is bet- ter, "unwrought cloth;" such as had not boon fulled, and would shrink, and thus tear out the old cloth and make the rent larger. The gospel dispensation was not a pateh on the Mosaic, but a superseding and replacing of it, and yet, as carrying out its spirit and intent, a con- summation and fulfilment of it. 17. Old bottles, skins, of which, bags or bot- tles were then made. The old skin or leather bottle would burst if the wine fermented. The gospel, although the same in nature as the old dispensation, had new activities, and required some new vessels and new surroundings in order to its development. 18. A certain ruler, chief one of a syn- agogue. Is even now dead. His idea is that he left her dying, and she is now no doubt dead. Com- pare references. 20. Hem, fringe of the outer robe. Num. xv. 38. It was regarded as sacred. Matt, xxiii. 5. 22. Mark and Luke give a fuller account. 23. The minstrels. These were the hired women or dirge-singers usual at Eastern funerals. 24. Is not dead, but sleepeth. This is not the way an impostor acts, who always magnifies his case. The people scout the idea, and thus be- come witnesses to her real death. It is not here intended to be said that she is not dead, but as in sleep there is an awakening, so shall it be witli her. 25. The people, crowd. 27. Son of David, an Old Testament name for the Messiah, for he was promised as such. 30. Straitly charged, strictly warned them. 34. The prince of the devils. Unable to deny his miracles, they attribute them to an evil spirit. Thus ho adds proof after proof of hia di- vine authority and power. 36. Fainted, were plagued. Sheep having no shepherd; destitute of protectors and instructors. 38. Pray ye therefore. "Divine operation waits upon human co-operation, God will do, in answer to prayer, what will not be done without prayer. Low faith in the Church produces slow development of the work of salvation," — Whedoti. CHAPTEK X. V CHRIST, IN THE EXER0T8K Or iflS DIVINE AUTIIOIilTY, APPOINTS TWELVE APOSTLES, AND GIVES THKM 8U0II POWER AND DIRECTION AS SHALL FORWARD THE ESTABLISHMENT OF THIS NEW KINODOM OR OOSl'EL DISPENSATION, The last three verses of ch. ix, are closely connected with the beginning of this chapter. Verse 1, Against, over. The author of such power must indeed be one equal with God. 2. Twelve apostles. The same number as the twelve tribes of Israel. The former was typi- cal, and these are not accidental coincidences. 318 Apostles, ambassadors and messengers, to ex- plain and illustrate the gospel message or plan of salvation. 3. Bartholomew. See John i. 46-51. LebbeuB, Luke calls him Judas, the brother Chap. X.] NOTES ON ST. MATTHEW. [Veb. 4-28. of James, and the book of Jude is regarded as his. 4. Simon the Canaanite, or "Zealot," as in Luke vi. 15. The term Canaanite is not intended to express his birth-place, but, as many suppose, his characteristic zeal. 5. Go not into the way of the Gentiles ; go not with any message to them. Samaritans. These were the revolted ten tribes and the heathen who had intermixed with them, 2 Kings xvii. 24. 6. Go rather to the lost sheep of the house of Israel. He sends them first to the Jews, in order to persuade them, and to establish the nucleus from which his kingdom would ex- tend to include the Gentiles. It was a limitation only to secure order of procedure ; and that uni- versal extension was ultimately to be sought is evi- dent from such passages as Matt, xxviii. 19, etc. 7. The kingdom of heaven, the promised or gospel dispensation. Ch. iii. 2. 8. Lepers. See ch. viii. 2. 9. Provide neither gold, etc. These were terms for money, and the girdle served as a purse. "Brass" is rather a Small copper coin. They would not need to have either great or small •money. 10. Scrip, a bag or haversack for provisions. Other things are mentioned which were the natu- ral travelling equipments of Eastern foot-travel- lers. They were not to provide for the loss of a single outfit, trusting to Providence to supply their needs. Meat; old English for "food." 11. Worthy, pious, well-disposed or correct Jews. There were great distinctions among them as to their faith in the promises and conformity to the Law. They were full of sects. Abide till ye go thence. The idea was, to make in each place a nucleus for the truth, and this was more likely to be accomplished by con- centrated than by diffused eifort. 12. Salute it, conform to the usual etiquette of presentation. 13. Your peace, your expressed blessing. They were not, however, to force this religion upon unwilling minds. Your peace return, withdrayr your blessing. 14. Shake off the dust of your feet ; by word and deed declare yourself free from respon- sibility for their rejection of your message. It was an Eastern form of expressing reproach or freedom from responsibility. So Pilate, when he would declare his innocency, washed his hands. In all Oriental nations gestures speak like words, and they rely far more than do we on such figures, symbols and types. 15. Verily, I assure you. The light of the gospel is so much plainer than that of Lot's and Abraham's time (Heb. ii. 22) that the condemna- tion of those now rejecting is more grievous. 16. Wise as serpents and harmless ak doves. The serpent and the dove were the an- cient emblems of cunning wisdom and unfeigned meekness. 17. Councils. The ecclesiastical courts, such as the Sanhedrim. Synagogues. See ch. iv. 23. 18. For a testimony against them and the Gentiles. This testimony would be future evidence against them that they had been pre- sented with the truth and rejected it. Lang6 obtains this idea ! " Tlieso trials will result in a testimony of the Lord," as persecutions and mar- tyrdoms but establish the truth. 19. Take no thought, have no anxiety. 20. Spirit of your Father. Christ also speaks of his giving the Holy Spirit as the blessed Comforter (John xiv. 16, 26); and thus we see, as often, the divinity of Christ. 21. The brother shall deliver up the brother, etc. This the Jews would do, no doubt regarding it as a pious act, since they looked upon Christ and his apostles as heretics. 22. He that endureth to the end shall be saved. Christ forewarns, but he also forearms, , his people. The early Christians were subjected to great persecutions. 23. Till the Son of man be come. As be- fore, Christ is thus called, and this may refer — 1st. To the Transfiguration, as a special manifest- ation and attestation of his coming. Peter calls it the power and coming of our Lord Jesus Christ. 2 Pet. i. 16. 2d. To the destruction of Jerusa- lem, which in other places seems thus spoken of. 3d. To the triumph of the cause of Christ. 4th. To the second coming. Amid these and other views, of which the first seems to us most likely, the idea is that of sustained success. 25. Beelzebub, a name for some reason ap- plied to the prince of devils. Ch. xii. 24. 26. Nothing covered. There is nothing ob- scure in God's dealing, and in what he allows his people and Church to suffer. 28. Him which is able to destroy ; God, who thus punishes the wicked. Luke xii. 5. " De- stroy" is hero used in its comparative and not its absolute sense. It means to consign to. 319 CtlAF. XL] BIBLE NOTES. [Veb. 1-10. 29. A farthing, about one and a half cents of our money. 32. Confess, acknowledge or profess. 1 Tim. vi. 12. 34. To send peace. The message is peace, but it causes collision. It was nevertheless a gos- pel of peace and good-will to men, as so many have found it. Truth is never accountable for the turmoil made because of the resistance of error. Christ here states the effect without argu- ing the design. 37. He that loveth father, etc. They were thus forewarned, and must be willing to meet the issue even of such opposition, and make choice for God. The whole doctrine is, that Christ is before everything else, and we had better forsake all other friends than Christ. 38. He that taketh not his cross, etc. We are to take our burdens of grief and of sin, our crosses and self-denial, and follow after Christ, and he will turn and take them off. 39. He that flndeth his life shall lose it. He that secures only this life as his chief end will even lose true life here, as do those whose only idea is to eat, drink and be merry. Or some regard this passage as a contrast between present and eternal life. Those who secure the pleasures of this world will lose life eternal. Loseth his life. We may take this as in the first clause, and as meaning that he who is for Christ hero shall even hero have added all the true blessings of life ; or that he who for Christ's sake is a martyr here shall have life eternal. 40. Ever regard the identity of Christ and the believer. 41. A prophet in the name of a prophet ; one of Christ's messengers, because he is his mes- senger; for his office' sake, and for love of his Master. A prophet's reward, such as God's prophets receive. 42. One of these little ones. The apostles are thus designated, as the term among the Jews for master was rabbi, which was derived from a word meaning great. In the name of a disciple, because he is one ; indeed he shall not in the least degree come short of his proper reward. CHAPTER XI. THE RELATION OP JOHN THE BAPTIST TO CHRIST AS DECLARED BY CHRIST J AND JOHN HIMSELF POINTED TO THE PROOFS OF OHRIST's MESSIAHSHIP. — THE UNBELIEF OF THE JEWS REPROVED, AND THE EXTENSION OF THE GOSPEL OFFER TO OTHERS. Verse 1. In their cities. The cities of Gali- lee, or especially those where the apostles had already been. 8. Do we look? are we to look? 4. Show John again, bear back to John. 5. The blind receive their sight, etc. Mi- raculous power, and the more general extension of the gospel, afforded evidence of his Messiah- ship. . 6. Offended in me; make me a stumbling- block or incitement to sin. 7. A reed, one fickle and easily wavering. 8. A man clothed in soft raiment ; a luxu- rious and royal worldling. Luke vii. 25. 9. More than a pr6phet ; that is, more than all his predecessors, because the immediate fore- runner of Christ. 11. Least in the kingdom of heaven. Al- though John was thus noted as the forerunner, yet so far superior was the gospel dispensation to the Mosaic dispensation that the least under it 320 would attain a greater faith and hold a grander relation. 12. The kingdom of heaven suffereth vio- lence ; that is, is pressed upon or attracts crowds, and the violent or those perseveringly in earnest lay hold upon it. It is an expression to denote the stirring zeal with which this new or gospel dispensation had commenced under John the Bap- tist, and was continued in Christ. 13. The Prophets and the Law prophe- sied until John. To the time of John both the Law ond the Prophets pointed to Christ, but now was the actual fulfilment. 14. Will receive, can only believe it. Blias. Thus Christ himself directly interprets the prophecy in Mai. iv. 5. 15. He that hath ears to hear, let him hear. This is a proverbial expression, command- ing attention and noting the conclusion of an argument or statement. 16. Markets, public places. Chap. XII.] NOTES ON ST. MATTHEW. [Veb. 2-7. Their fellows, "the others." The idea is, that these Jews are ever complaining and dissatis- fied, and desire a Christ and his kingdom to cor- respond exactly to their views. If they Were joy- ous, they claimed that the disciples too should be dancing ; and if themselves serious, they blamed them for it, and so Were hard to suit. The words " piped " and " mourned " have reference to their customs at weddings and funerals. They wanted a Christ who would respond to their notions. 18. They thus complain both of John and Christ on contradictory grounds, and cannot be suited. 19. The Son of Man came eating and drinking. He mingled with the people at feasts, as at the marriage at Cana, where he turned water into wine. But Wisdom is justified of her children. Wisdom, or this religion of the new dispensation, is vindicated and sustained by the conduct of John, of Christ and his followers. These as- sumed contradictions are only human errors. 20. To upbraid, to call them to account and expose them. The cities. We are to remember that the New Testament records only a few of the mani- fold words and works of Jesus. See John xxi. 25. These cities here alluded to as the scene of most of his mighty works are not spoken of as the places of any one of the recorded miracles. 21. Chorazin. This and Bethsaida were on the shores of Lake Tiberias or the Sea of Galilee. Tyre and Sidon. Heathen cities of Phoenicia, and so not far distant. See Map III. Sackcloth and ashes, symbols of Eastern humiliation and mourning. 23. Exalted unto heaven, by the residence and teachings of Christ. Hell. The Greek word is not the same as in Matt. v. 22, etc., and here means destruction. It ia the word for the place of departed spirits, and should always be so translated, and differently from the usual word for "hell." It is inaccurately ren- dered hell ten times in the New Testament — viz.. Matt. xi. 23 ; xvi. 18 ; Luke x. 15 ; xvi. 23 ; Acts ii. 27, 31 ; Rev. i. 18 ; vi. 18 ; xx. 13, 14. In 1 Cor. XV. 55 it is rendered " grave." Just as we speak of "heaven" sometimes without referring to the final place of the righteous, so this word is not used here to denote the place of eternal tor- ment. 24. In the day of judgment. These cities were so overthrown that even their ruins cannot be found, and their precise locality is not even as dcfiiiito as that of Sodom. Reference is had to the final judgment. 25. Answered, spoko. Wise and prudent ; 'such as, like the Phari- sees, prided themselves on their ecclesiastical wis- dom, and such as Herod and his court, who were worldly-wise. Babes, these humble disciples. 27. Knoweth. The form of the Greek is that;, wliich indicates identity of knowledge. This seems like a verse from the book of John, audi shows how the same faith is taught in both. 28. All ye that labor, etc. Jesus, thus hav- ing declared his authority, gives the precious invitation to all. 30. My yoke ; a contrast with the yoke of the Pharisees. They were meek and lowly ih pre- tence, but not in heart. Our oppositions and temptations from the world may make our yoke seem heavy, but the confirmed experience of the. Christian agrees with this testimony. CHAPTER XIL CHRIST FURTHER ILLUSTRATES AND DECLARES THE PRINCIPLES AND PRACTICES OF THE NEW DISPENSATION, AND BY WORD AND DEED TEACHES AND EXHIBITS THE TRUE DOCTRINE. — FOR. THE ORDER OF EVENTS, SEE HARMONY. Verse 2. That which is not lawful to do upon the sabbath day. They did not accuse him of stealing barley, as they understood the customary Eastern right, but only of breaking the sabbath. 4. Shew-bread. See references, Ex. xxv. 30, etc. 5. Profane, do secular things; that is, they killed two lambs and kindled fires, which for Vol. II.— 41 others was unlawful. Ex. xxxv. 8. If the priests^ in the temple could do this, much more Christ, who was above the temple. While this showed that necessity or mercy and religious duty might modify the letter of the Law, it did not justify any sabbath desecration. 7. Again he chlls attention to their hypocritical: formality, which substitutes form for spirit. 321 Chap. XII.] BIBLE NOTES. [Veb. 8-32. 8. For the Son of man is Lord even of the sabbath day. So Jesus and his disciples had done no wrong. As Lord he knew what was right. 9. Synagogue. See ch. iv. 23. 14. Held a council ; either took counsel, or it may refer to the smaller primary courts of the synagogue, or to a preparation for a council or Sanhedrim trial. Compare ch. v. 21. 16. He charged them that they should not make him known. The time for the fuller announcement of his Messiahship was not yet come. Prudence and faith are not contradictory. 17. The passage is in all important aspects the same, and is a clear prophecy us to the Messiah's mission. 18. Judgment, divine truth or justice, or shall make to them the offer of salvation. 19. It was a gospel of peace. 20. A bruised reed shall he not break. Either those pressed down by Jewish forms are thus compared, or else it means that bruised or feeble believers, and tliose who were like a lamp with its flax or wick smoking because of almost exhausted oil, should not be destroyed. Judgment unto victory. Isaiah says, "judgment unto truth." This means the victory of truth. 23. Son of David, Messiah. He was thus proven from their own Scripture. Notice how one after another the evidences of his being the Messiah accumulate. The plan of Scripture, by which, as a harmonious whole, it illustrates and demonstrates its doctrines, is comforting and pre- cious, as well as its single narratives and sayings. 24. Beelzebub, Matt. x. 25. It is supposed to allude to a heathen god, the god of flies or filth — the lowest devil of all — the devil of devils, and hence Satan. 25-27. Here we have a conclusive statement and argument. As no king opposes himself, so it cannot be that he is Beelzebub, for then he would be casting out his own. 27. Your children. Their cxOrcists, like the magicians of Egypt, pretended to the casting out of devils ; yet the Jews did not claim that they did it by evil spirits, so that even these would reject the idea. 28. Come unto you, is already upon you, as it was. 29. Or else, etc. How could Satan thus have his house and his worship spoiled (ver. 22), if Christ had not triumphed over him? 30. He that is not with n^e is against me. 322 There was no affinity between Christ and his fol- lowers and evil spirits and their followers. And even the formal Pharisee could not occupy a mid- dle ground. 31. All manner of sin and blasphemy. " Blasphemy" is here named as the highest degree of sin. The idea of the original is great contempt and despising of the holiest things, and of God in his most sacred emblems. Blasphemy against the Holy Ghost; mocking the operations of the Holy Spirit, and when unable to deny effects, attributing them to devils. Shall not be forgiven. If any sin in its very nature seems impossible of forgiveness, it is this. The sinner, so' to speak, seems to get behind the provision made for his salvation. He not only rejects God as his Father, Christ as his Saviour, but also this Holy Spirit, sent from the Father, and left as an indwelling argument and persua- sion toward holiness, is not only resisted, but also its manifold spiritual influences derided; and although palpable power is exerted, the heart hard as adamant is unmoved, and calls the very pleadings for salvation the agency of evil spirits. Such are given over to hardness of heart, to blind- .ness of mind, and in this sense shall not be for- given, for there is no possibility of repentance and conversion in such a heart. 32. Speaketh a word against the Son of man. The Pharisees had gone to the very verge of iniquity in attributing to Christ a power of devils ; but as he was among them in the form of a servant, and might be misunderstood in the gracious and infinite extonsiveness of holy loving- kindness, they are told that this great sin might be forgiven ; but one going so far in infidelity as to deny God, deny Christ, and, when the agency of the Holy Spirit was excited, to cajl this the work of devils, would be past feeling, having given themselves over unto lasciviousness, to work all uncleanness with greediness. Eph. iv. 19. Just so does the atheist or infidel, who denies God and Christ, resist the evidences of the power of the Holy Spirit and explain tlieni away, and so also does he deny God's word and ordinances, thus leaving no place for repentance. This whole subject of blasphemy against the Holy Ghost and of the unpardonable sin is one upon which volumes of learning have been ex- pended, and yet not one that need in any wise perplex the devout soul or disturb the sincere inquirer after Christ. The Christian knows and feels that he is not meant, and the one who is Chap. XII.] NOTES ON ST. MATTHEW. [Ver. 33-46. anxious about his soul, or who is ever fearing that he may have committed the unpardonable sin, is in that very act and feeling giving the evidence that the Holy Spirit has not forsaken him. The term " unpardonable sin" almost gives us a wrong conception, for it is only unpardonable because the highest and most hard-hearted mani- festation of unbelief The very passage itself is one of our most precious testimonies to the for- bearance and long-suffering compassion of our God. " All manner of sin and blasplicmy shall be forgiven unto men," and even Christ himself ■will endure such reproach, and on the cross (Mark XV. 32) forgive one of the two who reviled him ; but when this "last and highest manifestation" of God's Spirit is given and contemptuously called the spirit of devils, then unbelief becomes hope- less ; then after " thy hardness and impenitent heart thou treasurest up to thyself wrath against the day of wrath." Rom. ii. 5. Surely none but a Father, King and a loving Saviour would put the limit of divine endurance at such a distance. 33. Make, consider. Let there be a corre- spondence between the source and the product. The Pharisees professed to be very good, but pro- duced corruption. 34. Vipers. See ch. iii. 7. Out of the abundance, etc. Words are but the overflowing of the heart, and so whatever a man's invariable speech is, seems an index of his character or feelings. * 36. Idle word (Greek, "barren ") — vain, false, useless, and in a specific sense hurtful. 37. For by thy words thou shalt be jus- tified. Here again the responsibility of human utterance is magnified. It is not only what a man does, but also what he says, that leads us to form our estimate of his character. The Pharisees, like many since, were inclined to loose, vain and irre- sponsible talk. 38. Master, we would see a sign from thee. They ask even more evidence, notwith- standing that both by words and mighty deeds he had shown himself the Messiah. Luke says they did it, "tempting him." 39. Adulterous. Used here, as often in the Old Testament, not as denotive of the particular sin of adultery, but as a term for spiritual un- faithfulness. God had, so to speak, married him- self in covenant to his ancient Church, but it was unfaithful. Seeketh after a sign. They asked some other evidence of his Messinhship. ■ No sign be given to it, but the sign of the prophet Jonas. The death and resurrection of Christ, which are here called the sign of the pro- phet Jonas, since, in his disappearance, Jonah typified Christ, is thus spoken of as the only sign. The)' had in imagination or tradition a particular heavenly sign, which they supposed would an- nounce and confirm the Messiah. ' 40. Three days. As usual with the Jews, ttny part of a day is counted as a whole day in such reckoning. The word for " whale " is that for any great fish. In the heart. This corresponds with the ex- pression " in the midst" (Jonah ii. 3), and has in it the general idea of burial as preparatory to res- urrection. It is not necessary to press the mean- ing in order to determine whether it meant Ge- henna or Sheol, but only to take the plain and natural idea. 41. The men of Nineveh, etc. See the book of Jonah. These should even be condemned by the Ninevites as resisting greater pleadings for repentance. 42. The queen of the south, of Sabea or Sheba, or Arabia Felix. See reference. 43. When the unclean spirit is gone out of a man, etc. Christ compares the Jewish na- tion to a man from whom an unclean spirit had been cast out, and yet they get no true advantage therefrom. They put about them rites and cere- monies on the outside, but do not occupy the va- cant place with good. They fix up, but do not fill the vacuum. Hence the enemy, finding himself cast out, barren and restless, often returns for ob- servation, and seeing that the place is still unoc- cupied, and only nicely dusted and trimmed by these punctilious observances, he concludes to take possession with new force. 44. Garnished, adorned or fitted with ritual- ism. 45. Seven other spirits, many — enough to accomplish his purposes. So these various devices of formalism had only served to bind new burdens on the Jews and sink them deeper in guilt. They could not even recognize the Messiah, whose com- ing was so foretold ; and while Christ must by word teach his doctrines, and by miracles attest his divinity and the reality of his claims, he must also expose the falseness of their cherished cere- monies. 46. His mother and his brethren stood, etc. A comparison of the order of events has led some to believe that these friends came to per- suade him away from the threatening wrath of the Pharisees, whom lie had openly denounced. 323 Chap. XIII.] BIBLE NOTES. [Veb. 1-15. Brethren. James, Joseph, Simeon and Judas are spoken of as such. The word sometimes de- notes " kindred," rather than brethren in its abso- lute sense. See Mark vi. 3. 48. "Who is my mother? etc. He speaks thus not from disregard or lack of afTection to them, as they wore not now in need of his protec- tion, but he uses the circumstance to declare the universality of the new dispensation and the great love-grasp of its power. His care and regard were manifest on other occasions. John xix. 26, 27, etc. CHAPTER XIII. PAEABLES ILLUSTRATIVE OF THIS NEW DISPENSATION. — ITS DESTINY. Veese 1. Seaside. This, as often before, refers to the Lake of Gennesaret, on whose banks so many of his mighty works were performed. 3. In parables. Christ chose many and various ways of communicating truth, suited to various classes of hearers and to different modes of thought. His design was to make impression for the truth, and hence he avails himself of styles of expression and description suited to this end. The use of parables for conveying instruction was a popular mode of teaching among the Jews, and they would more readily understand and remem- ber these than they would mere barren statements of doctrine. Even yet we find something in human taste which is attracted by such forms of instruction. Such an allegory as the " Pilgrim's Progress" reaches the hearts of thousands less readily affected by the same truth in more ab- stract forms. By figures and pictures Christ thus conveyed the truth as to the kingdom of heaven to those prejudiced against it, or those whose un- derstandings were darkened by reason of erro- neous views in respect to it. Besides, it would seem (ver. 10-15) that some things were purposely concealed in this way. Where there is no mys- tery there is no investigation ; and investigation, while it may for a time retard the progress of truth, and may be a hindrance to one class, makes those who follow on to know the truth more im- pressed, and establishes them more fully in the faith. In this chapter we find seven parables recorded, illustrating the beginning, development, progress and completion of this new or gospel kingdom. The first, of which an interpretation is given, seems a key for the unlocking of the rest. 4. Wayside. This was the hard-beaten path just adjacent to the ploughed ground. No fence separated between the field and the travelled path. For the explanation of the whole parable, see ver. 18, etc. 324 9. Who hath ears to hear let him hear. The usual formula for attention or careful consid- eration. 11. Mysteries. Not incomprehensible things are meant, but such as are not before revealed, or as are only revealed in Christ. 12. For whosoever hath, to him shall be given, etc. The disciples who had embraced this new kingdom should have more light, but these Pharisaical Jews, who had the knowledge of the old dispensation, now that they rejected Christ, should lose all advantage from it ; for who hath Christ hath all, and who hath not Christ hath nothing. 13. Because they seeing, see not. With all their boasted perception of the Old Testament they totally missed its meaning, substituting forms for heart-religion, and a royal king Christ of their own for the lowly Christ who had come. Because they thus use not the light 'they have, God gives them up to their own blind notions, and instructs in parables, so that earnest seekers for truth may catch the spirit and see the meaning, but so as to leave these wayward ones, who distortpd and mis- interpreted the plainest truths, to their own de- struction. To those who by their obstinacy and self-deception resist the truth and refuse to obey it, God afterward makes concealment of truth one of his methods of judgment or punishment. To such as prove themselves, as had these Jews through long ages, inexorable in their blindness, God does not see fit to make things i^lainer than thoy are. Compare on judicial hardening, Ex. ix. 12. 14. Bsaias. Hearing and not believing is a hardening process. 15. Is waxed gross, become fat, carnal, sen- sual. This verse shows what kind of hearing and seeing they had. It was imperfect and distorted, just because they willed to have it so. Schaff calls it moral unwillingness, resulting in moral inability. Chap. XIV.] NOTES ON ST. MATTHEW. [Ver. 1-9. 10. Your eyes, his disclplcB. 19. Then cometh; that is, while he is seek- ing to perceive that which he does not at the first view comprehend. 20. Anon, at once ; mere emotion and sensa- tion without permanent impression. 21. Not root in himself. His feeling results from circumstances and surroundings, and is not vital and personal. Perhaps he seeks to have root in himself instead .of in Christ, and having no root in himself, must wither. Offended, discouraged. He finds a stumbling- block in these, and falls. It is not our word "offend." 24. This second parable exhibits the evils to which the kingdom of heaven or gospel dispensa- tion is exposed in its introduction. Christ him- self is the Sower of the good seed. 25. Tares, species of darnel or cheat. 30. Let both grow together until the harvest. Thus God permits good and evil to grow together in the world, but the day of sepa- ration will come. 31. Mustard seed. It is the smallest of seed- herbs as' used by the Jews, and was with them an expression for dirainutiveness. Th« plant or tree in the East sometimes grows to a height of thirty feet. 33. The kingdom of heaven is like unto leaven. This parable illustrates the fact that notwithstanding this new dispensation would have its obstacles, yet it would advance. Three measures. These were large measures, holding nearly a half bushel, and so expressive of large effect from the leaven. 34. Without a parable, spake he not unto them; that is, at this particular time and as illustrating the gospel dispensation. 35. See Ps. Ixxviii. 2. 41. Offend. See ver. 21. 42. Furnace of flre. The expression denotes Gehenna or hell. . 44. The kingdom, of heaven is like unto a treasure hid in the field. This fourth para- ble exhibits the new dispensation as found and appreciated. He hideth. It is hid at first, and must be sought after ; and even when found, must in one sense be hid ; not to be kept like a talent folded in a napkin, but be made sure of, and not blazed abroad until we are sure that we are ready to for- sake all else for it. 45. The kingdom of heaven is like unto a merchantman seeking goodly pearls. Here again we have a right value set on the good news of the gospel. 50. See ver. 42. 52. Scribe. One learned not only in the Law, but also in the gospel, is here meant. They were to be storehouses of truth, knowing the treasures both of the Old and New Testament, and having them in order to use. 54. His own country, Nazareth. 57. A prophet is not without honor. It is a principle of nature that it is diflScult to recog- nize supernatural powers in those who are fully known by us from infancy. Offended in him, stumbled over him (ver. 21') — would not receive him because of his hum- ble birth and lowly circumstances. CHAPTER XIV. THE FATE OF JOHN THE BAPTIST, AND A EECORD OF FURTHER MIRACLES WROUGHT BY CHRIST. Verse 1. Herod the tetrarch. This was Herod Antipas, a son of Herod the Great. The term tetrarch, which means ruler of the fourth part of a kingdom, is here used in the general sense of ruler of a province. He afterward died in exile. 2. Here was the anxiety of a troubled con- • science. 3. For Herodias' sake. She had made a secret agreement of marriage with Herod while his lawful queen was still living. 8. In a charger, on a platter or dish. Sim- ilar cases are recorded in profane history. 9. Sorry. It was not godly sorrow which worketh repentance, but that fearful anxiety which he felt lest, while pleasing Herodias, he should arouse a popular tumult. The sorrow of the world worketh death. He hated now to go back upon his oath, and his court demanded its fulfilment. John had now probably been in prison about a year and a half, and his ministry had not ex- tended over a period of more than two years. He was meant chiefly as the forerunner of Christ, and his ministry culminated in the baptism of 325 Chap. XV.] BIBLE NOTES. [Veb. 1-9. Jesu3, ulthough wo fiud him excrcisiug it aftor- . ward. 12. Went and told Jesus. Such is the best plan even yet in all sorrow. 15. And when it was evening. This refers to the first evening, or the time from 3 to 6 P. M. See ver. 23. The time is now past. In general, the day is passing away; or else it denotes the time for eating. 17. Five loaves and two fishes. A similar miracle is recorded in ch. xv. 32-38. 19. The loaves. These were probably in the usual shape and size of the bread-cakes of the Jews — thin and about one foot in diameter. 20. Twelve baskets full. The idea con- veyed is that what was left exceeded the original supply, so that all had been miraculously fed. Miracles themselves are a connecting link be- tween the Old and New > Testaments, since they were the ancient grounds of faith to Israel, and were to be expected as the evidence of Christ's coming. 22. Constrained, persuaded or caused. Unto the other side. Mark (vi. 45) says, " unto or over against Bethsaida ;" John (vi. 17) that they went over the sea toward Capernaum. There were two Bethsaidas, and there is some doubt which is here referred to. It was probably the eastern Bethsaida, toward which the disciples were to sail, and there await Christ, who would join them. As there is no reference to any other mode of conveyance, it is probable that thus they were to go down farther along the coast, and be joined by Christ. 28. The evening. This refers to the second evening, extending from six o'clock or sunset to nine o'clock. See ver. 15. The term "even- ing" is still variously used to denote time past noon. 25. Fourth watch. From 3 A. M. until full dawn. Christ had probably passed over most of the lake. 23. It is a spirit; rather, a ghost. We are sometimes afraid when it is God who is walking to us with good cheer. 26. And Peter answered, etc. He had some faith, and Christ aids even a weak faith. His was not a settled doubt, else he would not have pro- posed and tried so strong a test. 31, Jesus stretched forth his hand, etc. ; kind expostulation amid extended help. 33. Of a truth thou art the Son of God. Here, as often before, we see the design of the words and deeds of Jesus. It was to give satis- factory evidence to the Jewish nation that he was indeed the Christ of prophecy and of promise. 34. The land of Gennesaret. This was west and north-west of the Lake of Tiberias. Hem, fringe of the outer robe. Num. xv. 88. CHAPTER XV. JESUS BY III8 WORDS FUKTIIEK MAQNIFIES 1118 DOCTRINES AND TEACIIINQS AS SUPERIOR TO THOSE or THE PEOPESSED TEACHERS OF THE LAW, AND BY FURTHER MIRACLES EXHIBITS HIS DIVINE CHARACTER. Verse 1. The teachings and miracles of Christ could not but attract the attention of the chief ones of the Jews, and now this deputation comes to him. 2. The tradition of the elders. The Jews held thq,t God had given to Moses an oral Law, and he had given it to Joshua, and this had been collected in a book called " Mishna." These tra- ditions of the elders or chief ones of the ancient Church they were disposed to put even above the written Law. The various customs of the Jews, as enforced under the Levitical law, were designed to keep them a separate and distinct people ; but they had 826 added certain forms, and insisted upon them as essential and vital. 4. Let him die the death, let him surely die. 5. It is a gift, etc. " That which you might expect from me as aid in your old age, and in which you might be profited by me as a gift due from a child to aged parents, you cannot have, as it is consecrated as a gift to God." They thus set up pretended almsduty against a plain command, and so hypocritically excused themselves. Com- pare Mark vii. 11. 9. In vain, fruitlessly and without accept- ance. Chap. XVI.] NOTES ON ST. MATTHEW. [Vek. 1-8. 11. That which cometh out of the mouth. Not what they ate, but what they said, was the chief point. 12. The Pharisees were offended, stum- bled, bothered. This feeling in them was often accompanied with auger. 13. Every plant, every doctrine, or those who hold it. 14. Let them alone, be not concerned about them. Ditch, cistern. 15. Declare unto us this parable ; toll the meaning of these comparisons. 17. The draught, the place for filth. 20. Here, as often before, Christ draws the dis- tinction between the forms of the Mosaic law unac- companied by heart-religion, and that true religion which only uses forms to express heart-feeling. 21. Tyre and Sidon. These were adjacent to Palestine, along the Mediterranean Sea. See Map III. Phoenicia territorially belonged to Israel by the original grant, but it failed of possession. Tyre and Sidon were its chief cities. 22. A woman of Canaan. The Phoenicians, or people of Tyre and Sidon, were descended from the Canaailites who had occupied the land of Pal- estine before Israel. Thou Son of David. This was the especial term which recognized him as the promised Mes- siah. Grievously vexed with a devil. As to these possessions of devils, see note on ch. iv. 24. 23. Send her away, for she crieth after us. This at first sight seems harsh in the disci- ples, but if we compare the next verse, it ratlier seems that they thus turn her over to the compas- sion and sympathy of Jesus. They desired her to be sent away cured. 24. Lost sheep. Christ's first and great mis- sion was to the Jews, and this was a hefethen woman. He uses this case to show them who were to be the true Israel, and what relation the penitent heathen had to them. Compare Rom. iii. 27. Dogs, little dogs. TIio Jews accounted tlio heathen as dogs. 29. The Sea of Galilee. This was tlie lake with which Christ and his disciples were so familiar. Sat down there ; that is, as did the teachers in the synagogue. 30. Maimed, crippled in any of the limbs. It is a more general term than lame. 31. They glorified the God of Israel. No- tice all along how the great object of tha gospel is to show Christ by his words and deeds proving himself the promised Messiah of Israel, and notice, too, how thoroughly it succeeds. 32. This shows how earnestly they attended upon his teachings. 38. And they that did eat, etc. This is a miracle similar to that already wrought (ch. xiv. 13), and illustrating the same gracious character and power. 39. Magdala. Mark (viii. 10) says, " Dalma- nutha," but these were adjoining towns. It marked the west coast of the lake from Decapolis on tlie east. It is an instance of a seeming contradiction perfectly explained by the facts. CHAPTER XVI. IN DISCUSSION WITH THE PHARISEES AND SADDUCEES, AND IN HIS INSTRUCTIONS TO HIS DIS- CIPLES, CHRIST FURTHER ILLUSTRATES HIS DOCTRINE AND MISSION. Verse 1. The Pharisees also with the Sadducees. The Pharisees were mere formal- ists, intensely punctilious about the smallest points of the Mosaic law, and about traditions and cus- toms; and the Sadducees, while accepting the five books of Moses, denied the doctrine of the resurrection. Although they were enemies, they united against Christ. . 3. It will be foul weather to-day, etc. Even the weather they could tell by the clouds, but an unclouded gospel they could not discern. Lowering, heavy, gloomy, threatening. 4. Adulterous, unbelieving. It is often the term for spiritual unfaithfulness. The sign of the prophet Jonas. See ch. xii. 39. 5. Were come to the other side. This denotes a sudden departure. Perhaps the Phari- sees had become greatly excited by these expo- sures and denunciations of Christ. " The other side" here denotes the eastern shore. 6. " Leaven" is powerful, silent and working, and so, whether good or evil, a symbol of quiet power. 327 Chap. XVI.] BIBLE NOTES. [Vkr. 13-26. 13, Oeesarea Philippi. Not tlio Ceosiiroa on the Mediturranoan, but tho ono near tho source of the Jordan, near the modern village of Banias. 14. Blias, Jeremias. The same as Elijah and Jeremiah. The Jews had a tradition as to Jeremiah that he was buried in Egypt, and would arise as the forerunner of Christ. 17. Simon Barjona, Simon, son of Jonah. "Son of Jonah" is here used to denote his human or fleshly origin. The mortal is here brought in contrast with the spiritual. The name is used in the same sense in John xxi. 15-17. 18. Thou art Peter, or a " rock" rooted and grounded in the right principle of the faith, hav- ing the just and right basis of doctrine. We have often seen in the Old Testament, from the time the name of Abram was changed to Abra- ham, how significant were 'names. The title in ver. 17 is used in an emphatic name-sense; and now attention is drawn to the meaning of the name Peter as appropriate to that basis on which the Church was to begin and advance, and signif- icant thereof. Upon this rock. The most usual explanation is, that this refers to Christ, and the following plausible reasons are given : 1st. Christ elsewhere is called the foundation. Matt. xxi. 42; 1 Cor, iii. 11 ; 1 Pet. ii. 6, 7, 2d. The term for rock is here in the feminine in Greek, while the first term Peter is in the mas- culine. 3d. It could not mean Peter, for even if founder he could not be foundation. We should be surer of this view were it not that ver. 19 evidently refers to Peter, and such a change here would be unnatural. We do not believe it at all necessary to take this view in order to free the passage from the Romanist inter- pretation. There are abundant other proofs that Peter no more than the other apostles constituted the foundation-stone of the Church, and that the popes are no more his ecclesiastical than his lineal descendants, Peter, as often before, is hero ad- dressed as the representative of the apostles, as the one who had thus briefly stated the new "con- fession of faith," and through him the Church as a body is thus addressed. My Church, In contrast with the world arid the old Jewish Church, Gates of hell ; an expression for the powers- of death and darkness, or for all destructive forces. See Matt. xi. 23. 19. The keys of the kingdom of heaven. These apostles went forth as the authoritative rep- 328 resentatives of the gospel Church — as those having power and authority to unlook tho gospel dispensa- tion, and open it up to all believers. Peter him- self was the first to' admit both Jew and Gentile ; and while this promise is personally applicable to Peter, it is chiefly so as including him with his usual prominence among the twelve apostles. And whatsoever thou shalt bind. When ■we look at this passage as it occurs in Matt, xviii. 18, and at the verses previous thereto, it is quite evident that it refers merely to the order and dis- cipline of the Christian Church — to the terms of admission antjl dismission or excommunication. The government of the Church was committed to the judgment of these apostles, who are thus ad- dressed, as before through Peter. The very sen- tence is applied to all the apostles in ch, xviii. These were to bind and loose, or to administer the Church authority, and to illusti'ate and enact its polity. They were by deed and word to instruct the people according to this law and faitli of the new dispensation. See note on Luke x, 16, It was not Peter the infallible who was thus made the sole and unerring head of the Church ; for James was bishop at Jerusalem after, and Peter soon displeases Christ (ver, 23), and is afterward led to deny his Master, although fully repenting. The idea here is, Christ as the foundation and confirmed organization of the Church under the leadership of the twelve apostles, Peter being here, as often, addressed for all. 20. They should tell no man. The time for more general announcement was not yet. Everything is beautiful in its season. 23. Satan, an adversary or tempter. Peter here unconsciously becomes the representative of the kingdom of darkness, for, although prompted by good motives, he was thus by his ignorance playing, if it were possible, into the hands of iniquity. An oflEenoe, a snare, a stumbling-block. Savorest, hast in mind. 24. Take up his cross. The ancient symbol of self-denial to the death. 25. Whosoever will save his life shall lose it. This condemns self-trust and selfishness. He who looks out only for this life, or who trusts to himself, shall make a failure. There must bo an appreciation that for the future life it is worth while to give up everything in this life, and a willingness to leave the care of all to God ; for his favor hath the promise of the life which now is, as well as of that which is to come, 26. What is a man profited, etc. These are Chap. XVII.] NOTES ON ST. MATTHEW. [Ver. 1-27. questions of solemn importance, which should be carefully pondered by every reader. The soul is of inestimable value ; it is in danger of being lost ; if it bo lost, nothing can compensate its loss ; it is a complete, irretrievable, eternal loss. 28. Coming in his kingdom. Some refer this to the transfiguration (2 Pet. i. 16); some to the destruction of Jerusalem ; others to the day of Pentecost, etc. The idea, included at least, is that of the unmistakable foundation and estab- lishment of the gospel dispensation, as did take place in apostolic times. The parallel passage in Luke ix. 27 is simply, " till they see the kingdom of God." See also Mark ix. 1. CHAPTER XVII. CHEIST, BY HIS TRANSFIGUEATION, MIRACLES AND PROPHECY AS TO HIS DEATH AND RESURREC- TION, GIVES NEW EVIDENCE OF HIS MESSIAHSHIF. Verse 1. After six days. So in Matthew and Mark, while Luke ix. 28 says, more generally, " about an eight days after these sayings." A difference in the time of commencing the reckon- ing, and a counting in of the first day and of the one of which Luke was speaking, would make the addition. 2. Transfigured, changed in appearance. This was a little more than six months before his death. 3. There appeared unto them Moses and Ellas. Moses and Elijah thus had a personality in glory. Elijah, we know, had not seen death, and some, from the statement as to the burial of Moses (Deut. xxxiv. 6) and the saying of Jude 9, conclude that the body of Moses did not await the general resurrection, but soon joined his spirit in glory. Talking. ' Luke says, " they spake of his de- cease." Luke ix. 31. Here were two great repre- sentatives of the old dispensation engaged in con- verse about that event which should make Christ the end of the Law for righteousness to every believer. . 5. Cloud. The ancient symbol of the glory of God such as hovered over the ark and the mercy- seat. This is my beloved Son. So to the Jewish nation Christ had at his baptism been declared to be the promised Messiah, but they rejected him. This attestation is now given to the Church. 6. Sore, greatly. 11. This is in accord with Mai. iv. 6. 12. Listed; old English for "chose." 17. O faithless and perverse generation I etc. His ' disciples showed weakness of faith. This may have been owing to their dejection over his foretold suffering. Suffer, bear with. Vol. II.— 42 18. Rebuked the devil. See ch. iv. 24. 20. As a grain of mustard seed. If the quality is right, even a small quantity may ac- complish great things. Unto this mountain. The idea conveyed is that of the irresistible power of a true living faitl). 21. Prayer and fasting. These were the then recognized prevalent means of grace. Fasting was the type of renunciation of the world. 22. Shall be betrayed. Here the disciples are not only informed of the fact, but in addition also of the mode of apprehension. Compare ch. xvi. 21, 22. 23. Sorry, troubled. 24. Pay tribute. This was the didrachma, or yearly tribute, variously estimated at from twenty to seventy cents. 25. Prevented him, anticipated him; spoke first on the subject, as one knowing the answer he had given. Custom or tribute. " Custom", has reference to land-tax, while " tribute" refers to poll-tax. Of strangers. Christ would convey the idea to Peter that he was himself of the royal family, having a heavenly kingship, and so his answer was perhaps too prompt. The temple was his Father's house (John ii. 16), and he the Son of the King, and greater than the temple. See ch. xii. 6 ; also Ps. xxiv. 8. " Strangers" is here used in contrast with royal children. 27. Offend, cause scandal or be a stumbling- block. He pays, not because it ■rt'as his duty in the abstract, but because it was not wrong so to do. 1 Cor. viii. 13. In non-essentials ever yield- ing, in essentials ever firm. So was Christ, and so should his disciples be. To the sea, the lake. 329 OiAP. XVIII.] BIBLE NOTES. [Veb. 1-24. CHAPTER XVIII. TEACHINGS OF JESUS TO HIS DISCIPLES. Verse 1. Who is the greatest ? They still clung to the favorite idea of the Jews, that Christ was to come as a great temporal as well as spirit- ual ruler; and this sovereignty which he had in- timated in connection with the tribute-money re- vived their hopes. Human ambition begins to inquire which shall be foremost. 3. Except ye be converted. It refers here to a turning away from these worldly ambitions. They had occasion to re-examine the grounds of their faith or first conversion, for we are ever to test our faith by its fruits. As little children; humble, teachable, con- fiding, submissive, obedient. 5. Shall receive one such little child; that is, shall show himself ready to become a teacher and servant to those who are to be in- structed in the principles of Christ. The doc- trine taught is that of humility, and that on the part of the teachers and ministers of this new kingdom or gospel dispensation. 6. Offend, cause to stumble or backslide. 7. Woe unto the world because of of- fences! The errors of false or erring disciples, who thus prove stumbling-blocks, are a misfortune to the world. It must needs be ; such will be the case. 8. Cut them off. The idea is, that no carnal thing should be allowed to interfere with our spiritual life, and an extreme case is given in order to make strong impression. See Introduction to Ezekiel. 10. Despise not, pass not carelessly by. One of these little ones. See ver. 5. It seems to us that children are not only referred to, as symbols of humility, but that Christ also takes this opportunity to teach the important relation they bear to the Church. Their angels do always behold the face of my Father. The Jews believed in guardian angels; and whether this is here a simple con- formity to their mode of exprussiiig divino care and protection, or whether it affirms the doctrine of angelic guardianship, it is not easy to deter- mine. Practically, it is not important to deter- mine it, for we know God does have special care of his own ; and whether he does it directly or through the intermediate care of angels, it is not very important to know. The chief point here, 330 however, is that the guardianship of these little ones is especially provided for ; so that they are ever before the Father's face. See ch. xix. 14. 11. That which was lost, or astray. Con- nect this with ver. 3. The subject is that of con- version or the turning in the right way those who have wandered. False notions had crept in as to the real mission of Christ, and as to the character of the gospel dispensation. They were disposed to look only at the grand, the impressive, the demonstrative, and to pass over the small and less declarative. Christ tells them that this gospel is to reach all, and that it is enough to know that man, woman or child has a soul, and is not saved to interest the Godhead. 14. This whole narrative is intended to enforce the importance of care as to the minute things of God's kingdom. 17. A heathen man and a publican ; that is, as one excommunicated. This is the law of dealing with our erring brother ; and he who without such steps or effort thereat withdraws from a brother Christian, ought at once himself to be prosecuted by the officers of the Church in this method. 18. Ye shall bind. This passage throws light upon ch. xvi. 19, and shows the reference to be to the Church and its constituted authorities. It surely does not mean that Peter was infallible, for . chiefest among the apostles had he given proof of the fallibility of man ; but it was the conferment of authority upon them to represent the organized Christian Church. Compare also ver. 19. It is just as if an earthly king should give authority to his subordinates and legalize what they did. This would not imply that they were infallible. 19. If two. "The smallest number that can form a fellowship." Here is great encouragement to united prayer. 21. Seven times. This was considered a good or complete number of times. 22. Seventy times seven. Forgiveness should know no bounds. We should limit it to no definite number of off'ences, but should freely give it as often as we are injured, 23. The forgiveness appropriate under the gos- pel dispensation is thus illustrated. 24. Ten thousand talents. This is put in general for an immense sum. Chap. XIX.] NOTES ON ST. MATTHEW. [Vbr. 1-13. 26. Worshipped, besought. 28. A hundred pence. A very small sum in comparison with the other. 34. Tormentors. In addition to imprison- ment for debt, there were certain legal tortures to extort from men confession as to any concealed riches, or to punish them more severely for their insolvency. This chapter thus 'teaches prominently the hu- mility and forgiveness which should characterize this new dispensation. These were qualities in which the Jews especially failed. CHAPTER XIX. THE TRUE DOCTRINE AS TO THE FAMILY TIE AND AS TO OUR CHILDREN AND OUR PROPERTY IN THEIR RELATION TO THE GOSPEL DISPENSATION. Verse 1. The coasts of Judea beyond Jordan. This part of tho country was called Persea. The word "coasts" means borders or territory. 3. The Pharisees. That sect of the Jews, often before noticed, which clung to forms and traditions, but lacked heart-religion. Tempting him. They desired to have him commit himself in some such way as would cause him to appear opposed to the Mosaic doctrine or to prevalent opinions, and thus uuiko him unpop- ular. 5. And said. Adam said this before his fall, and it was the word of God. Gen. ii. 21-24. For this cause. Because one man and one woman were thus meant to be joined. 7. Why did Moses then command. . It was a permission, not a command. In fact, it was the bill of divorce, and not the divorce. He endeavored to contract the number by rigid rules as to license, requiring that the ground of divorce be stated in the bill. 8. Hardness. Tho modification of the Law was itself a result of their spiritual dulness. Suffered you. When unable to abolish the sin because of their " hardness," he modifies and curtails the crime, and seeks to restrain it. 9. Whosoever shall put away his wife, etc. This is the law so far as the offending party is concerned. If she put herself away by deser- tion, some contend that this is ground for divorce. See ch. v. 31 ; 1 Cor. vii. 15. 10. It is not good to marry. The state of society was such at that time, and the views as to marriage so loose, that oiie marrying ran the risk of being misled by these loose views, and yet, if conforming to the gospel view, could not avail himself of the useful relief. 11. Save they to whom it is given. It needed divine aid and the Holy Spirit to enable them to resist tho prevalent view. 12. Eunuchs. The word eunuch is here used, in general, as denoting those who are not to as- sume the married relation. The first class are those unfit for marriage by reason of physical or mental incapacity. The second class, literally speaking, are those who had sufiered castration for crime or court-service ; or, if we take it figur- atively, it includes all who, from social or acci- dental causes, are unfitted for marriage. Tho third class are those who in self-denial, and that they may give themselves more fully to sacred duties, deny themselves this relation. It was the disciples, and not Christ, that ventured the opin- ion that the complications referred to above made marriage "not good," and ver. 12 is merely an admission of the fact that there are classes in society which are excused from this, which is in general a sacred duty. Ver. 5. It was not a matter in regard to which an infallible guide-rule could be given, but with these general facts let those understand it who could, looking for divine direction. Ver. 11. Not unlikely, the question as to the duty of celibacy occupied some minds, and as in many cases Christ did not see fit to give an absolute rule, he thus indicates general prin- ciples. The whole passage (ver. 3-12) is intended to give prominence to the saoredness of the social compact, and to present it as one in which those that entered into it assumed the most intimate and endearing relations, and as one from which some might be excused. 13. Then were there brought unto him little children, etc. This passage may well be studied in connection with ch. xviii. 2-11, and shows the reference is 'to children, not only as symbols of humility, but also as in their 331 Chap. XX.] BIBLE NOTES. [Vek. 1-15. minority a legitimate part of Christ's flock. The term used in Luke indicates infants also. 16. One came and said unto him, etc. He came as a sincere inquirer, but not feeling that his sufficiency and help must come from Christ. He expected to do in his own strength what was needed. 17. Why oallest thou me good? This question was probably put in order to find out from him whether he regarded Christ merely as a good moral teacher, or whether he recognized him as a Saviour; or at least to awaken in him thoughts in that direction. While in manifold places the equality of the Godhead is plainly de- clared, yet the oflice-work of each is as plainly distinguished. Thus, we do not say God the Sa- viour, even though we appreciate the sense in which all the Trinity is concerned in our salva- tion. So such remarks as this, or the one in ch. XX. 23, have their specific meaning and limited sense, or are intended, as in the repulse of the Syro-phoenician woman (ch. xv. 26), to elicit thought and action. For Christ to say abso- lutely that he was not good would have been such a contradiction to his whole life and to its whole design as to nullify its intent, and not less for him to deny to himself the attributes of Deity. Enter into life, make secure eternal life. 18. The commandments relating to the duties we owe to each other are given. Those who fully attend to these are not apt to lose sight of the inclusive service of God. 21. Be perfect, mature in piety. A term often used, not to denote absolute perfection, but that largeness of spiritual manhood which con- trasts with those who are babes in Christ. 22. Sorrowful. He had an intervening God, of whom he knew not ; he had made an idol of his wealth, and the conflict between his desire for holiness and for money is such that he leaves without making tho decision. AVe know not whether afterward he served God or mammon, but probably this was the turning-point of his life, and his present failure to choose decided his future course and destiny.. 23. Hardly, with difficulty; there are great obstacles in the way of his salvation. 24. Eye of a needle. Some take this to denote the door for footmen in the walls of Eastern cities. 25. The disciples were, as in ver. 10 and 13, disposed to murmur. 26. With God all thing-s are possible. It is only God's grace helping us that makes salva- tion a possibility, but then we have our part in the matter. 27. We have forsaken all and followed thee. It is both wise and profitable to forsake all for Christ, but we merit nothing thereby. 28. In the regeneration ; that is, in the final renovation or the second coming of Clirist. Com- pare Rev. xxi. 14, etc., as the commentary on this passage. 30. But many that are first shall be last. This refers to a change as to prominence, or more likely to the fact that those first called in order of time are not necessarily first in order of posi- tion. " It is the intensiveness and not the period of service." See note on ch. xx. 1. CHAPTER XX. CHRIST, BY A PAEABLE, BY A PEOPHECY AS TO HIS DEATH AND RESUERECTION, BY HIS ANSWER TO THE MOTHER OF ZEBEDEe's CHILDREN, BY HIS COUNSEL TO HIS APOSTLES, AND BY AN- OTHER MIRACLE, FURTHER ILLUSTRATES THE GOSPEL DISPENSATION. Verse 1. This parable is to be closely con- nected with the last verse of the preceding chapter. A penny a day, about fourteen cents, the usual price at that time of a day's labor. 3. Third hour, nine o'clock. 6. Eleventh hour, five o'clock P. M. 8. From the last, etc. See ch. xix. 30. 15. What I will with mine own. As it is of mercy tha,t we have anything at all, we must 332 not complain if others seem more favored than we. The man who has broken the Law and is under its penalty may talk of inequality, but not of injustice, if his accomplice and equal in crime be pardoned and he condemned. But we must remember that the word inequality as thus used is a human term, and applies only as viewed from a human stan'd-point. We see here only the broken fragments of Jehovah's government marred by the presence of sin; and we may Chap. XX.] NOTES ON ST. MATTHEW. [Ver. 16-28. rest assured that when God makes up his deal- ings in their completeness, even to men his ways will prove both just and equal. The chief point of the parable is, that there will be an hour of reward, and at the same time it was a warning against that tendency to self-exaltation so com- mon in thb human iienrt, and which some of the disciples had shown. Is thine eye evil ? Are you jealous or filled with evil thoughts because I tlius manifest my goodness ? 16. The last shall be first. The parable shows in what respects they ahstW be as the first. It does not mean that all first ones shall be last, or last, first, but it illustrates the idea of God's sovereignty, and the fact that more depends upon faithfulness than upOn time of service. We are not, however, to conclude that it is just as well to come into the kingdom late as early. Parables, just like human comparisons, if pressed beyond their meaning, become false analogy and ridicu- lous. It is the chief or leading point of the illus- tration which we are to lay hold of; and that kind of comment which seeks to obtain a doctrine from each line is not a wise handling of the word of God. For many be called, but few chosen. This same passage occurs in ch. xxii. 14, where it evidently means, by the " called," those who were asked, but did not get ready, and by the " chosen," those who accepted the great salvation. Some ob- tain here a little different sense, since in this para- ble all that were called also came. Such read, " many are called, but few are choice ones," and take it to refer to those who attain high degrees of holiness. 17. Christ thus prepares "the twelve disciples," his chosen apostles, for coming events, and by his life, his miracles and his words illustrates tlio re- ality, the doctrines and the duties of the new dis- pensation. In all these Gospels the twofold object is manifest — to give evidence that he is the prom- ised Messiah, and to illustrate the principles and duties of this new kingdom, so that his apostles and followers may rightly administer and estab- lish the Church, and that Jews and Gentiles may have the offer of salvation and be converted. 19. And shdll deliver him to the Gentiles, etc. Th6 Jews had not power to put a condemned person to death, and hence he must be handed over to the Roman power. 20. Her sons. ' These were the apostles James and John. 21. Grant that these my two sons may sit, etc. She, like many, had the idea of a tem- poral kingdom, and while no doubt a good woman, sought for her sons' special prominence. She knew not that death awaited him, and that on his right and left would be the two malefactors. 22. The cup. See Matt. xxvi. 39. The baptism. See Luke xii. 50. It was to bo a baptism or outpouring of sorrow and contempt. Wg now speak iiiotai)horicnlly of a baptism of blood, 23. Ye shall drink indeed of my cup. The apostles were to some degree sharerg in the sor- rows and sufferings of Christ. All of them but John, it is believed, suffered violent deaths, and John himself, by the very length of his life and its trials, was a lifelong sharer. Is not mine to give, but it shall be, etc. Many read, " except to those for whom it is pre- pared.' ' This is one of several passages in which particular offices are recognized as belonging to the different persons of the Godhead. So Christ is a Saviour, a Redeemer, a Sacrifice for sin in a sense in which God the Father or God the Holy Spirit is not. Christ, too, while on earth speaks sometimes of himself in his present human rela- tions. The idea here seems to be this : The office- work for which I have come into the world, is not to assign Christians their relative position in the new kingdom, but this is already arranged by the Father. Compare ch. xxv. 34, and see note on ch. xix. 17. There are many passages which affirm and illustrate the equality of the three persons of the Godhead, and such passages as this, referring to official relations and to present service, need not confuse us any more than it would for a minister plenipotentiary of a king to affirm with regard to some one request that that was not his concern, when ho was on another errand. It denotes not want of power, but a specialty of mission which leaves othei' matters in the hands of the king. See ch. xxv. 34. , 24. They were moved with indignation. They were displeased that these two (James and John) sought to be above them. The case of Joseph's brethren is similar. See Gen. xxxvii. 11. 25. The Gentiles, the nations — that is, of worldly powers. Theirs was not to be the abso- lute monarchy of supreme royalty, but a govern- ment which would illustrate humility. 28. But to minister, etc. This does not savor of bishoprics and popedoms, but of meek hu- mility. As Christ's great object was to minister unto men, and to redeem them from death, so the 338 Chap. XXI.] BIBLE NOTES. [Vee. 1-4. chief honor of his followers is to exalt him and to do good to their fellow-men. He is chief among them who is thus most faithfully their servant. 29. Departed ftom Jerioho. This was only about one week before the crucifixion. 30. Two blind men. Mark and Luke men- tion only one, and Mark gives the name of Uar- timeus. In Luke, as the account is there given, this seems to have occurred on entering the city. With regard to any such seeming discrepancies of statement which occur in the Bible, we have already, in our study of the Old Testament, given full explanation. 2 Sam. x. 18 ; Prov. xxvi. 4, etc. We need only add here — 1st. The admission of a real contradiction or mistake on the part of the Evangelists involves greater absurdity, since it invalidates the most positive and conclusive testimony bearing upon the whole Bible. 2d. An exact uniformity of statement would have given ground for suspicion more than these slight differences; and in human testimony dif- ferences are themselves a ground of credibility, unless they are absolutely and vitally irrecon- cilable. 3d. It may always be doubted whether there are not some circumstances which if known would at once explain the seeming discrepancy. Hav- ing satisfied ourselves, as to general foundation and truthfulness, we ought to be most lenient in dealing with particular items of two thousand years ago. 4th. It is often not so difficult to reconcile these statements as at first sight would appear. The case before us is perhaps the most difficult of any, and yet here it is quite supposable that two were cured, while Bartimeus by his unyielding cries was especially prominent, and is the only one no- ticed. We must remember the Gospels do not attempt to tell us all that Christ did, and it is not wonderful that one tells more or less than the other. The fact of a miracle is the chief point, and in this all agree. Some see two different miracles ; others suppose that Christ entered and departed by the Same gate ; that he cured one on the entrance, and that the other was kept waiting and was joined by another blind man, and both , were cured at his exit. Be this as it miiy, we may easily be confused by similarity of miracle because we know not the explicatory facts ; or We may be at a loss to reconcile only because we have not full particulars. So the two miracles of feeding a multitude have been confounded ; and a dis- course of our Saviour, a part of which was prob- ably repeated, perplexes some in reference to the time of its delivery. Compare also another mir- acle like this, but recognized as another. Ch. ix. 27. Because Matthew (ch. xxi. 2) speaks of an ass and a colt, and Mark and Luke only of a colt, it does not prove an oversight. While Luke speaks of two angels at the sepulchre (Luke xxiv. 4), Matthew and Mark refer to only one angel ; but this by no means proves that there were not two or even many. See also note on ch. xxi. 5. It is not improbable that Luke in his narrative as to the blind man refers to him at an earlier date than do the other two Evangelists. Wordsworth assumes that the blind man was not healed until the next day, although applying on the entrance. The miracle was a new evidence of the Messiah- ship of Christ, and of the ready exercise of his gracious power. If one should take the ground that these were all different miracles, and that Christ cured four blind men, in order on the eve of his crucifixion to make a grand impression as to his Messiahship, I see not how to disprove it. 31. Thou Son of David. The promise of the Messiah was in this form. He had now allowed himself to be publicly addressed by this name, as he was soon to make a kingly procession into Jerusalem. CHAPTER XXI. CHRIST, IN HIS PUBLIC ENTRY INTO JERUSALEM, AND BY HIS DEEDS AND TEACHINGS, FURTHER AFFIRMS AND ILLUSTRATES HIS MESSIAHSHIP AND THE PRINCIPLES OF HIS KINGDOM. Verse 1. Bethphage, a village on the eastern side of the Mount of Olives. No traces of it are now to be found. 2. The village over against you. Most 334 regard this as Bethany, which was adjacent ; but some regard this as said just before they reached Bethphage, and as referring to it. 4. That it might be fulfllled. Thus atten- Chap. XXI.] NOTES ON ST. MATTHEW. [Ver. 5-35. tion is frequently drawn to the fulfilment of the Old Testament Scripture, in order that the Jews might accept him as tlio promised Messiah. The ass was an emblem of peace, and such an entrance was symbolical of kingship. Thus we read of David and Solomon as riding on mules on the days of their coronation. 5. See references. Jerusalem is called "the daughter of Zion." And a colt, or "even a colt." Mark and Luke speak of the colt only, as it was upon this that Christ rode, and the mention of the mother was not essential. See note on ch. xx. 30. 7. Put on them their clothes, used their outer garments and blankets as a saddle and sad- dle-cloth. 8. A great multitude spread their gar- ments in the way, etc. This was a usual mode of homage, and the whole seems to have been eon- ducted in the form of a joyous welcoming proces- sion, when a king was to be crowned. See S Kings ix. 13 ; John xii. 13. 9. Hosanna, "Save now, I pray." It was a ' responsive cry to that of the angels at the birth of Christ — " Peace on earth and good-will to men." 10. Christ entered Jerusalem on the very day on which it was usual to select the paschal or pass- over lamb. The account in Luke tells us that amid these triumphal hosannas Jesus wept over Jerusalem. Luke xix. 41. 11. This is Jesus, etc. They thus speak of him as one well known. 12. All them that sold and bought, etc. These were persons who, for the convenience of wor- shippers coming from a distance, had been permit- ted to sell to them animals for sacrifice, and to ex- change the Eoman coin for the Jewish coin, which alone was allowed and received in temple gifts. From being a convenience it had degenerated into an exorbitant trade and brokerage, totally unfit for the precincts of the temple. It was in the part called the " court of the Gentiles " where the trade had been carried on. By it they robbed God of his due honor, and at the same time defrauded their neighbors in their dealings with them. As to the extent of the traflic, see note on John ii. 14. 15. The children crying in the temple and saying Hosanna, etc. They had been pre- viously recognized by him as a part of the gospel Church. See ch. xviii. 3 ; xix. 14. 16. Hast perfected praise, kept in reserve, or preserved. The Psalmist, instead of the word for praise, uses that for "might." Praise is one of the mighty results of grace. 17i Bethany, a village on the eastern side of the Mount of Olives. The name signifies "house of dates." The village still remains. 19. But leaves only. The fig tree has fruit before it is in full leaf. This miracle was intended as an emblem of tho evil coming upon the Jewish nation. The tree had only put forth leaves instead of producing fruit. The curse was less for barrenness than for being false. So the Jews made great professions of their regard to God, and their readiness to re- ceive the Messiah ; but brought forth no corre- sponding fruits of holiness — " nothing but leaves." Presently, forthwith. So, ilot many years after, Christ by his curse deprived the Jews of their Church relation, and rendered them fearfully miserable. 21. Say unto this mountain, etc. It was saying to them that all the temple and its abuses and its false formality, which seemed such an ob- stacle, would yield before their earnest, prayerful faith. 'Some suppose that Jesus pointed directly to the mountain on which the temple was. 23. The chief priests and the elders. Theso were the formal and delegated representatives of the Mosaic economy. It was the Sanhedrim. 25. The baptism of John. This means in general his mission and authority. 27. Neither tell I you. It is not, " I cannot tell you," but he declines to answer them. 28. In these successive parables Jesus carries home to these Jewish teachers accusations as to their guilt, warnings as to their punishment and the consequences to the Jewish nation. 29. I will not. These were the heathen and idolaters. 80. I go, sir. These were the Jews. 31. The publicans and the harlots. These are terms for the most despised sinners. 32. In the way of righteousness ; in the way foretold in the Law and Prophets as the fore- runner of the Messiah. 33. There was a certain householder, etc. While the former parable states the fact, this one shows the baseness of their conduct. Jehovah was the householder, and the Jewish Church his vine- yard. Wine-press. A vat or trough made in the ground to receive the expressed juice. Built a tower, an observatory for watching against thieves ; or, as some regard it, a scafibld for drying grapes. 35. Beat one, and killed another, etc. Thus had the Jews treated the prophets. 335 Chap. XXII.] BIBLE NOTES. [Vek. 2-.13. 38. The Bon, even Jesus Christ. He was sent with the hope that they would receive him. 41. Miserably destroy, with untold judg- ment. 42. The stone which the builders reject- ed, etc. This prophecy had reference first to Zerubbabel as the type of Christ (see note on Ps. xvi. 10), but is here applied to Christ. The head of the corner. The binding or chief foundation-stone of tlie Church. 43. The kingdom of heaven shall be taken from you. The application of the parable is un- mistakable, and it applies equally to those who now reject Christ. 44. Whosoever shall fall on this stone shall be broken, etc. Those to whom Christ is a stumbling-block and a rock of offence, as he is to the disobedient, shall be ruined even without the active judgment of God, from the very nature of sin and of a non-acceptance of Christ ; but still more when Christ, in his activity as a punishing Judge, visits the sinner, he shall be demolished. The Jews, after having been chosen, in obdurate opposition reject Christ. The passage presents the two ideas of the natural punishment which awaits the sinner running against Christ, ■ as iu himself without action — the necessary rebuff" to sin, and the active punishment which he deals out to the transgressor. These parables were uttered during the early part of the week of his cruci- fixion. CHAPTER XXII. THE JUDGMENT IMPENDING UPON THE JEWISH NATION FURTHER FORESHADOWED, AND THE CON- VERSATION OF CHRIST WITH THE SCRIBES AND PHARISEES ; IN WHICH THE DOCTRINES OP THE NEW KINGDOM AND ITS CONSISTENCY WITH THE OLD DISPENSATION ARE FURTHER SET FORTH. Verse 2. The kingdom of heaven. The Church under the new dispensation, the kingdom of the Messiah. Is like unto a certain king -which made a marriage for his son. By the "king" is meant God the Father; by the "son," the Lord Jesus Christ ; by the " marriage," or the marriage- feast, the privileges and blessings, the provisions and salvation of the gospel. This kingdom of the Messiah, in its provisions and offers of salvation, and in the neglect and rejection with whicli they are treated, is set forth and illustrated in this parable. 3. And sent forth his servants ; the early ministers of Christ, John the Baptist his forerun- ner, the apostles, the seventy disciples, etc. To call them that were bidden; Gr., "to call them that were called " — the Jews, who from the beginning were " called to be saints," in Abra- ham, by Moses and the prophets, by the providen- tial dealings of God and his revealed Word. And they would not; they rejected him, would not acknowledge him as the Messiah, or accept the salvation he provided and offered. "He came unto his own, and his own received him not." Thus had the Jews as God's kingdom and Church acted. 4. He sent forth other servants, etc. Again and again is the call given. 336 6. The remnant. Those that tarried at all tarried only for evil. Entreated ; Old English for treated. 7. He w^as wroth.. As to the sense in which anger, etc., is predicated of God, see Judg. xvi. 28, and references. 9. As many as ye shall find, bid, etc. The Gentiles are thus invited. 10. Both bad and good. None were selected for their goodness. It is all of grace, and none of merit. No matter if bad before, or good in the worldly sense, their acceptance depended on their accepting the invitation. So it is now when sin- ners come to Christ. 11. Even the Gentiles were not chosen in a body, but only those who felt they had no gar- ments of their own, and who put on the Lord Jesus Christ. If any obtain an entrance into the fold of the Church, who think themselves good enough as they are, their effi'ontery ensures only the greater condemnation. .12. Speechless. He was choked or gagged for utterance. He might have had a wedding- garment, but he did not feel the need of it, or take the pains to procure it. At the last dav all who are excluded from the marriage-supper of the Lamb will be without excuse and speech- less. 13. Outer darkness. The cold, deep outside Chap. XXII.] NOTES ON ST. MATTHEW. [Vbh. 14-40. darkness, as contrasted with the brilliant, joyous light of a festive hall. Weeping and gnashing of teeth, wailing, agony and remorse. These are types of eternal misery. 14. Many are called, but few are chosen. See note on eh. xx. IG. All have the invitation, but some that appear to accept are not saved, be- cause they persist in coming in their own way, and will not put on the garment of Christ's right- eousness. Such ones are called or invited, but God does not choose them as his wedding- guests, as they do not submit to the rules of his kingdom. 16. The Herodians. This was a political party, and Roman so far as to favor especially the liouso of Ilerod; and the Pharisees hoped thus to show Christ in double opposition to the Jews and to the temporal government. The Pharisees desired to enlist them as active oppo- nents to Christ. Thou art true, etc. ; they spoke the truth, although for false purposes. 17. Lawful to give tribute. They thus in- quired whether by paying the tribute or poll-tax they did right, as they thus acknowledged the sovereignty of a heathen king. 21. Render therefore unto Osesar, etc. They were willing to make and trade in money which was of Csesar's empire, and it was right they should pay their tax to the government to which they admitted allegiance. The political and ecclesiastical powers are both of God, and there should be no clashing between Church and state, since each should respect the rights and obligations of the other, 24. His brother shall marry his wife. This was the law for the preservation of families, which was so carefully regarded in the Jewish economy. See note on Deut. xxv. 5. 28. In the resurrection, whose wife shall she be of the seven ? They thought this con- flict of rights of itself proved the absurdity of a resurrection. 29. Ye do err, not knowing the Scrip- tures, etc. They misunderstood the meaning of Scripture, and knew not the power of God os to the resurrection or as to eternal life. These were human questions, which would not concern the changed condition of heaven. 31. As touching the resurrection of the dead, etc. Having answered their objection, he now proceeds by direct argument to prove the resurrection. Vol. II.-4S 32. I am, not " I was." They still had a liv- ing personality. 33. His doctrine, teaching. Both its method and substance impressed them. 35. A lawyer, one who made the study of the Old Testament Scriptures his business. Tempting him. They wished him to claim himself to be of God, and thus accuse him of blasphemy, Tliey knew that the greatest com- mandment was to love God above all, and tliey wished to see in what relation he would place himself to this, 39. The second is like unto it. The one includes and illustrates the other, 40. On these two commandments hang all the Law and the Prophets. These are the central princi[)les and life-inspiring ideas of the Law or Pentateuch, and of all the Old Testa- ment Scriptures. 42. The son of David. It is probable that the former quotation of the Pharisees (ver. 34) was intended to convict him of blasphemy, either by leading him to assert his Sonship and equality with God, or to lead him to declare, as he did, that God alone was the supreme object of regard ; and then accuse him of crime, because he claimed; such love, and so claimed equality. He now shows them that it is not more inconsistent for him to claim to be the Son of God, and yet claim to be the Messiah, than it was for David to speak of the Messiah as Son and yet Lord. 43. In spirit, by the Spirit. Saying. He quotes from their own authority. 44. The Lord ; that is, Jehovah. Said unto my Lord, that is, the Christ, See Ps, ex. As to names of God, see Gen. ii. 4. The quotation is doubly pointed, both as illustrating the living divinity of the Messiah, and as declar- ing his triumph over all his enemies. 45. How is he his son ? This is answered in. Acts ii. 25-36 and Rom. i. 3, 4. They too could have answered, but saw the dilemma in which it. placed them, 46. No man was able to answer him ; no. one could withstand him in argument. Remember that all these chapters (ch. xx. 17) belong to the period immediately preceding his trial and crucifixion. He was now in direct con- tact with his enemies, and took occasion to declare plainly and forcibly his own Messiahship, the faithlessness of the Jews as the Church-nation of Jehovah, the evils that would come upon them„ and the extension of the new or gospel dispensa- tion to the Gentiles. 337 Chap. XXIIL] BIBLE NOTES. [Ver. 8-35. CHAPTEK XXIII. PUETHER TEACHINGS OF CHRIST AS TO THE DUTIES OF HIS DISCIPLES.— AS TO THE UNFAITHFUL- NESS OF THE JEWS.— AS TO COMING JUDGMENTS. Verse 3. WhatBoever they bid you ob- serve, that observe and do ; that is, so far as they correctly expound the Mosaic law, pay full regard to its teachings until the time of its passing away is fully consummated. 4. They added many rites and traditions, and abundant formal ceremonies to the Mosaic law. 5. Phylacteries. These were slips of parch- ment, on which were written passages from the law. These they bound on their foreheads and on their left arm, thus making a display of their piety. Borders, fringes, denotive of a Jew and of his covenant relations to Jehovah. They tied these by ribbons to the garment. 7. Markets, places of public concourse. Rabbi, rabbi, master or doctor. 8. Be not ye called rabbi ? They were not to seek for such personal prominence, but ever to be so humble as to keep in view One higher' than they. 9. Your father, your spiritual Father. 11. Christ saw the tendency of nature, and thus "warns them against it. 13. Ye neither go in yourselves, etc. They made the way burdensome by rites and ceremonies, and were both untrue themselves and a hindrance to others. Christ was opening the door of this kingdom of heaven or gospel dispensation, and they were busy shutting it or clogging it. 14. Ye devour widows' houses, etc. Un- der the pretence of religious zeal, and of using the money for sacred purposes, they got away even from widows their little homes, and consumed greedily the money. 15. Oompasa, search over, traverse, and thus exert yourselves to make one proselyte, or to make a Jew of one Gentile. 16. Woe. The very form of these denuncia- tions showed the Pharisees how Jesus claimed authority, and spake as the representative of an offended law. Instead of resting the sanctity of an oath on its relations to God, they made foolish distinctions ; making it of no account to swear by the temple, but of great account to swear by its adornments ; nothing by the altar, but much by the gift ; where- 338 as God and the altar were the more sacred, and God alone the object in an oath. 18. He is guilty ; that is, he only is an oath- breaker. 23. Ye pay tithe of mint, etc. They were very particular to give a tenth of the minutest seeds they raised, but neglected greater duties. Formalism in the Church has ever since shown just such tendencies. 24. Strain at a gnat. They filter the wine or water to get out a little gnat, because it is an unclean animal, and yet at other times would swallow anything. 26. Their hearta were the cups and platters which needed cleansing. 28. Outwardly appear righteous unto men. About or just before the time of the pass- over the Jews were in the habit of whitening the sepulchres. Garnish, adorn. Acta ii. 29. 31. Witnesses unto yourselves. Their present conduct was in full accord with such a spirit. 32. Pill ye up, then, the measure of your fathers. Carry on to completion what they com- menced. So they did only a few days after, by crucifying Christ. 33. Ye serpents, ye generations of vipers, etc. The time had now come for Christ in his spiritual capacity thus to declare judgment upon them. For three years — by word 'and deed, by miracle and parable, by precept and doctrine, by teaching and expostulation, by explanation of the Old Scriptures and a full declaration of the new dispensation, by mighty words and mighty works — ^he had been unfolding the method of grace ; and their unbelief only waxed worse, and was now about to culminate in l>is mock trial and murderous crucifixion. Amid his tenderest lovo (ver. 37) he must be plain and faithful. He is just, as well as merciful, and does not confound truth and error, as do some good men, who say nothing of truth and speak very softly about error. Never in revenge, but yet always plainly and firmly, does he denounce the evil-doer, and especially these hypocritical professors. 35. Righteous, innocent. Zechariah is also called the son of Jehoiada. CiiAr. XXIV.] NOTES ON ST. MATTHEW. [Ver. 1-24, See reference. It is probable that he was the son of Barachias, and the grandson of Jehoiada, as the term "son" is often used generally. 38. Your house, the temple, and their whole structure as the Church-nation of Jehovah. 39. Ye shall not see me henceforth, till, etc. He would in judgment leave them until they should be ready to own him as Messiah. The time is not yet, but we may hope and pray for it. CHAPTER XXIV. CHRIST AS A PROPHET FORETELLS COMING EVENTS; AND WHILE THUS STILL FURTHER PROVING HIS MESSIAHSHIP AND DIVINITY, PREPARES THE MINDS OF HIS FOLLOWERS FOR THESE TRIB- ULATIONS AND FOR ENDURING UNTO THE END. Verse 1. The buildings of the temple. Ilcrod on the griiudcst sculo had carried forward the completion of the temple of Zerubbabel, and the various courts and accessory surroundings were worthy of notice. 2. There shall not be left here one stone, etc. This prophecy was fulfilled forty years after. 3. When shall these things be ? This was one question, and then follows another, suggested by it. The temple being destroyed, they thought his coming would be next in order, and with it they associated the end of the world. Now the destruction of Jerusalem was itself a type or sign of Christ's coming and of the end of the world. Therefore both are spoken of con- jointly or interchangeably, in so far as what is predicated of the one is true of the other. See as to double reference, Ps. xvi. 10, etc. Compare also 1 John ii. 18. See note pn ver. 29. 10. Offended, stumbled or made to doubt. 14. For a witness. As an evidence of God's free grace offered to all. 15. The abomination of desolation. See notes on Dan. ix. 27 ; xi. 31 and xii. 11. The meaning of the Hebrew words is variously under- stood, so that it is difficult to decide the exegesis. All, however, agree that there is reference to the uplifting of some desolator or destructive heathen power, or to the ensign which is the signal of their success. It is thought by most to refer to the Eoman ensign. In the holy place. A heathen power would thus possess Jerusalem and its temple, so as to prevent their worship, as was! afterward the case. Whoso readeth, let him understand ; let the reader take notice. It is a remark of the writer, drawing special attention to this fulfilment of pi'ophecy. 16. Let them which be in Judea flee into the mountains. So did they iu the destruction of Jerusalem by Titus. 17. Let him go down by the outside stairs and hasten his flight. 18. His clothes. The outer robe, which was not worn in the field. 19. All these are expressions to denote the ra- pidity and fearfulness of the overthrow, and the necessity of seeking security at once. 20. Your flight be not in thei winter, etc. Neither coldness nor the sacred day, when they were to rest, and when they were least ready for active flight, would be ' desirable. This destruc- tion, like the crucifixion, took place at the pass- over feast. Josephus says that not less than eleven hundred thousand perished. 21. Then shall be great tribulation. This is given as an example of what shallcome. 22. Except those days should be short- ened. By reason of imperfect fortification, and of dissensions among the Jews, and the loss of mucli of their stores, the siege was made much shorter, and the loss of life, although so severe, was no doubt less than if it had been prolonged. For the elect's sake those days shall be shortened. We have abundant evidence that God interposes for the welfare of his people. Ten righteous men would have saved Sodom ; and even yet impending evils are sometimes Warded off from the wicked by God's care for the just. The tares arc 'preserved that the wheat may not be plucked up. The term "elect" is here the usual one for elect or chosen ones ; and in general denotes God's people. As to the specific doctrine of election, it will be discussed in Romans. The point hero is God's special care for his own chil- dren. 24. Show great signs ; that is, seemingly. 339 Chap. XXIV.] BIBLE NOTES. [Ver. 25-28. 25. Behold, I have told you before. Fore- warned, forearmed. 26. In the secret chambers, in some obscure synagogue or hidden in some city. 27. So shall also the coming of the Son of man be ; not only sudden, but unmistak- able. 28. For wheresoever the carcass is, there will the eagles be gathered together. This is a proverbial saying, and, as in all proverbs, we are to look for the general import, rather than attempt to make each word a symbol. The idea is this:. Just as sure as eagles are attracted by carcasses, and come at the right time to the right place, not only quickly, but also perceptibly, so in the right, duo time, in u wuy not to bo misun- derstood, shall be the coming of the Son of man. If it means his "judgments," as it sometimes does, these were indeed manifest and severe. If the reference is to his second coming, as Judge of the world, this too no doubt will be unmistakable. Men ever since, in times of great calamity, have been prone to regard the world as ending and Christ as coming, and impostors have from time to time arisen ; and the Jews of those days no doubt needed these assurances, as they have been needed since. We may as well, at this point in general, attempt to iiujuiro into the scope and meaning of this chapter. Some incline to the view that the primary ref- erence of this entire chapter is to this destruction of Jerusalem ; the days of the Son of man being his coming at that time in judgment upon the Jews, with only incidental reference to other judg- ments and to tlio end of the world ; since tlie de- struction of Jerusalem is the first under tlie new kingdom, so the final destruction of tlio world and the coming of Christ then will mark the last. Others regard the reference from this point on- ward to be to the end of the world. This whole discourse is in answer to two or three questions, which to human eye are divisible, but as seen of God may be but parts of one stupendous whole; and although to liuman calculations there may be great intervenings of time and space, yet to the eye of the Spirit they appear as if consecu- tive and in actual relation, and are answered somewhat together. The disciples (ver. 1-3) had asked three ques- tions, or, as some would say, two, since they themselves inquired as to the latter two as if they expected them to be coincident. 1st. When shall these things be (the temple destruction, etc.) ? 340 2d. What shall be the sign of tliy coming ? 3d. What shall be (the sign of) the end of the world ? The time of crisis was now near at hand, and the disciples began to feel it. Christ had plainly informed them of his death and resurrection, and of his second comingj and now in this talk with the Pharisees had fully announced the destruction of their temple, the desolation of Jerusalem, and his second coming. Ch. xxviii. 38, 89. In reply to the inquiries of his disciples, he does not proceed to exact and consecutive answers, but gives them such practical warning as they would most need, and such general information as to coming events as would make them ever faithful and ever watchful. The first great point was, that they should not be misled by a false Messiah. No judgments, no tribulations, no false prophets must shake their faith here. The great fundamental thing was for them to "keep the faith," and hence he prepares their minds for this by acquainting them with coming events and urging them to faithfulness. He not only rehearses what shall be immediately, but also opens up to them sufiBcient of the visions of the ages to acquaint them with the fact of false Christs, of wars and rumors of war, of persecutions, of defection among his professed followers ; and assures them that nevertheless those enduring to the end shall be saved. As the most distinct near example of these trials he depicts the coming destruction of Jeru- salem (ver. 15-22), and thus answers, as far as need be, their first question. He now reverts to his former warning, that they should beware of false Christs, and of tliat unbelief which would be so tempting. Ver. 23-28. From ver. 29-41 there is additional reference to the sign of the Son of man and to the coming end. I can see how some regard this as all referring to events connected with the destruction of Jeru- salem, the scattering of the Jews, and the sound- ing of the gospel trumpet in the places of their dispersion, so that they are recognized in the gospel Church as one family. Again, the view of those who regard the refer- ence to be inclusive of the end of the world and the coming judgment is well sustained. We know that in other cases the eye of the Spirit grasps the whole field of vision, and speaks of all the events of a new dispensation as if coexistent or in close sequence (see notes on Daniel) ; we know also that to the mind of the Spirit the type and the thing typified are spoken of as one. This often Chap. XXIV.] NOTES ON ST. MATTPIEW. [Ver. 29-51. occurs as to David and Christ. So here a part may be referred to Jerusalem, and a part to the end of all things, without that confusion or contra- diction which might be averred from a merely human stand-point. So the coming of Christ, in death or in judgment, is allied to that final com- ing in the which he shall judge the world ; Jlnd as such the two may be conjointly referred to ; so that wo regard cither view as tenable. The three great lessons of the whole chapter are — the importance of a firm faith in the true Messiah, which shall not be shaken either by false Christs or persecutions; the importance of con- stant watchfulness ; and the assurance of that di- vine care which will not permit the righteous to perish, but will keep them to the end, and present them their Christ come again for their precious gathering with power and great glory. In all such passages as this it would be pleasant to determine the meaning, and to express decidedly one view, instead of giving various opinions ; but it is better to do the latter than to be over-posi- tive ; especially as in either case the great lessons of the descriptions are clearly referred to and are unmistakable. 29. Immediately after the tribulation of those days. This refers back to ver. 21, Ninety thousand, we are told by Josephus, were carried away immediately after the war. Everything seemed dark and gloomy and disastrous. The Jewish nation was like a ship foundered at sea at midnight, in thick darkness, without sun or moon or stars to guide. It seemed as if the whole world was shaken. This passage may be taken literally, for we are not to assume that everything that oc- curred is recorded ; but more likely it is figura- tive, as in Isa. xiii. 9, 10 and Joel ii. 31. Great civil and political changes were thus foreshad- owed. Some refer it to the fall of heathenism after the fall of Judaism; others regard it as describing the beginning and extension of that series of events which should culminate in Christ's second coming and the end of the world. Such take " immediately" to denote as soon as these times of long-continued tribulation should cease. Powers of the heavens, heaven and all its starry host. 30. The sign of the Son of man. What this sign is we know not, or the time of its com- ing, or whether it refers to some signal manifesta- tion seen by the fleeing Jews, which should alarm all nations. Some think it was a great cross in the sky, and if so, it would be a sign of this Son of man, as reminding the Jews of their great sin, which had brought national disaster upon them, and also remind believers of their mode of ran- som and deliverance. The sign would at least be unmistakable. Others refer it to the second com- ing of Christ as a Judge. 31. They shall gather together his elect from the four winds. If this refers to the Jews in tlicir peril (see ver. 22), it is a now assur- ance of Jehovah's protecting care for his own. Although in the dispersion they should be scat- tered, God would guard them by his angels, and in his own good time gather them. The gathering together does not of necessity denote absolute union, but that they should all be reached as they were in tlie gospel dispensation, for the apos- tles sought out the Jews everywhere. The trum- pet is used, as often before and after, because it was the ancient signal for assembly to the Jews. 32. Now learn a parable of the flg tree. From this similitude of the fig tree, which had its fruit as soon as leaves, so they must know that these events should follow in quick succession. 34. This generation. Most take it in the wide sense, as denoting the family of believers, the new dispensation or perpetual Church, which should not pass away, as did the old dispensation. See 1 John ii. 18. 35. My words shall not pass away. This is the unchangeable purpose of God, in his care for his own asserted. 36. Of that day arid hour knoweth no man. It shall be unmistakably known when it comes, but not before. The march and order of events should in some wise prepare men's minds therefor, but should not denote the exact time. My Father only. See note on ch. xx. 23. 40. The one shall be taken, etc. All alwig his care for his own people is especially noted. The first design is to care for them (ver. 22 and ver. 31), and consequently there will be a separation. 41. Grinding at the mill. This refers to the usual method of preparing grain for food by hand- mills, which were generally turned by slaves or by women. 45. Give them meat in due season. Tliat readiness which consists in the faithful discharge of every-day duty is here commended. The dis- ciples should thus give food to the Church and be always faithful. 51. Tlius Clirist's followers are warned against sloth and unfaithfulness. These terms express the condign punislunent awaiting the unfaithful. 341 Chap. XXV.] BIBLE NOTES. [Ver. 1-41. CHAPTER XXV. WATCHFULNESS AND ACCOUNTABILITY TO CHRIST, AS A COMING JUDGE, FURTHER EXEMPLIFIED. — THE JUDGMENT DESCRIBED. Verse 1. The kingdom of heaven. This new or gospel dispensation. • Took their lamps, etc. This accords with the usual custom of an ancient Eastern wedding. After a period of feasting at the bride's, they start for the house of the groom, and are joined by his friends in procession, Both parties took their lamps, and so Imd the external appearance of preparation. 12. This whole parable presents anew the ne- cessity of watchfulness and readiness. The same idea had been presented to the disciples, and is now applied to the whole Church. Those who clung to the old dispensation, although they had religious forms, yet had not oil in their lamps. 14. The' idea of accountability is here again prominently set forth. Christ would soon leave his Church, but each individual member would have talents left in his charge. 15. According to his several ability.'ac- cording to the adaptation of each one. 21. The joy of thy Lord. The festal enter- tainment provided by the Lord on his return for his faithful ones. 24. A hard man. It was not so in the sense he used the term, for God had just shown himself a full Rewarder. He does not judge us ever "by our successes, but by our faithfulness." God is not exacting in any selfish sense, but still calls us to account for our stewardship. 25. Afraid. He had not the perfect love which casteth out fear. There thou hast that is thine. How many at the present time and in the same way seek to rid themselves by giving back their morality or honesty to God, as all that he can ask ! 27. With usury, witli interest. 21). Unto every one that hath shall be given. This is a proverbial expression, and is true in a twofold sense. Those who have, obtain more by the very process which gave them the first, as industry and faithfulness have their re- ward generally even in this life; and then there is a disposition to help those who help themselves. 342 It is easier for a rich man to become richer than for a poor man to become rich. But here there is a spiritual idea : this is, that God favors, with more temporal or spiritual blessings, those who are faithful in the use of what lie has given them ; but from "him that hath not," or maketh no in- crease, shall be taken away what he hath. We have now brought to view the final judg- ment; These verses favor the views of those who regard the reference of ch. xxiv. to be primarily to the last judgment. See ch. xxiv. 30, 31. 30. Outer darkness, away from the brilliant marriage-feast. Weeping and gnashing of teeth. These are always expressions for sorrow and gnawing pain. Sin mortified has just such results. 34. Ye blessed of my Father. Thus, as often, the special office-works of the Trinity are specified, but without any reference to superiority. See ch. xx. 23 ; xxiv. 36. Prom the foundation of the world. God always had a heaven for his people, and when they fell he had a plan of redemption ready to secure inhabitants for it' from among men. He did not need us, but from all eternity he loved us. 35. I was a hungered, and ye gave me meat, etc. Christ would now teach them that the practical proof of love to God was in love to man. The Pharisees and Jews relied generally on forms, and overlooked practical religion. 36. Naked, illy clad. These are descriptions of need. 37. Then shall the righteous answer him, etc. The true Christian is not boastful of what he has done, and does not magnify his actual virtues, 40. The least. No Christian so humble but that God is his Father and Christ his Friend. 41. Into everlasting lire. It is not a limited eternity ; but as the guilt is infinite, and the re- fusal of the pardon voluntary, the punishment is infinite. If not, the devil and his angels too can find refuge in Universalism. Chap. XXVI.] NOTES ON ST. MATTHEW. [Vdb. 1-21. CHAPTER XXVI. THE LAST DAYS OF JESUS IN THE CONSUMMATION OF HIS SACRIFICIAL AND ATONING WORK.- THE CIRCUMSTANCES RELATING THERETO. Verse 1. Had finished all these sayings. All these sayings were uttered during the passover or passover week, and some time between Monday and Wednesday. See ver. 2. The farewell dis- course recorded by John (ch. xiv., etc.) was also delivered about this time. A comparison of the four Gospels shows some things mentioned by one not referred to by another ; but the four accounts are in entire harmony, and exhibit only such dif- ferences a8 might bo expected from indopeudeut authors, each writing with some particular regard to those he especially addressed. Thus Matthew, as addressing the Jews in view of the Old Testament promises, prophecies and threatenings, brings out in special prominence the fulfilment in their very methods of trial and cru- cifixion, and shows Him as the , High- Priest by the very instigations of a corrupt and subsiding high priesthood, suffering as a full propitiation for the sins of the people. 2. After two days. This would make Thurs- day of passover week. It was not accidental that the time of Christ's crucifixion was the passover feast. It had all along been a type of deliverance. At its first institution, because of the deliverance of the first- born of Israel in Egypt, it was full of precious meaning. The lamb set forth the Lamb to be slain for us, and the redemption of the first-born from Egyptian slaughter was an emblem of the greater redemption from a greater than Egyptian bondage. Unleavened bread was always used at the paschal feast. 3. Unto the palace, into the court which was surrounded by it. 4. Subtilty, stratagem. 5. Not on the feast-day. They feared an uproar, but it nevertheless so happened that cir- cumstances induced them to proceed. 6. In Bethany. He had been there six days before the passover (John xii. 1), and it may n.llude to this time, as sometimes an incident is related out of its chronological order. See ver. 12. Wordsworth regards it as introduced here to make prominent the contrast between Mary and Judas Iscariot. Simon had no doubt been cured of his leprosy, and probably by Christ. 7. A woman, It was Mary, the sister of Laz- arus. John XI. 1. She took this bottle or flask of nard ointment, which was precious and put in alabaster, and used it as oil was used for anoint- ing kings and priests, or as showing high regard for kings and priests. It was worth from forty to sixty dollar^ in our money, and its value is to be rated by the moderate circumstances of the wo- man and the holy zeal which prompted the honmgo. 8. John tells us that it was Judas that com- plained, and led on by him some others seemed to have thought it a waste. 9. This ointment might have been sold, etc. This was the hypocritical plea of Judas, who cared for money, but not for the honor of Christ. 12. For my burial. It was a type of that embalming of his body which should soon occur. Mark xvi. 1. 15. Covenanted, made sure for him. Thirty pieces, the price of a slave (Ex. xxi. 32), from sixteen to twenty-two dollars. The shekel is meant by " a piece of silver," as this was the regulating standard. It is only important to know the sum as showing how cheaply the sinner barters his soul. 17. The first day. The passover feast lasted from the fourteenth to the twenty-first evening. The evening of the fourteenth would be called the first. In their departure from Egypt they had not time to leaven their bread, and therefore baked unleavened cakes, and so it was often called the feast of unleavened bread. Some reckon this first day as the day of unleavened bread, because the usual bread was then removed, and count the passover proper as commencing on the fifteenth. ' 18. Into the city, from Bethany, Christ's abode at that time. 20. Sat down, or reclined, as was customary at meals. 23. He that dippeth his hand with me in the dish. This refers to a broth or confection of figs and dates, etc., into which they dipped the bread. 24. Goeth, departeth to the grave, or to death. 343 Chap. XXVL] BIBLE NOTES. [Veu. 25-52. 25. Thou hast said, equivalent to Yes. He knew it before (ver. 16), but now finds that his iniquity is knowu to Christ also. 26. This is my body. Christ's body was still unbroken and his blood not yet shed, and the dis- ciples well understood that the breaking of bread was a symbol or type of what was to occur to his body. He was substituting this communion for the passover, and making of it an ordinance in remembrance of the great coming event. Those who maintain that it was the actual body and blood of Christ, and thus preach transubstantia- tion, not only contradict reason, but also are not themselves literal interpreters of many other por- tions of Scripture. 28. My blood of the new testament, the blood which, as a sign and oflTering, seals and rat- ifies the new dispensation. 29. I drink it new with you in my Fa- ther's kingdom. He thus institutes this as the great commemorative ordinance of his Church, pointing not only to his sacrifice and to its future commemoration on earth, but also to this still greater comnmnion of heaven. The precious promise here is some relief to the tide of woe filling their hearts because of his announcement. 30. Sang a hymn, or psalm. This was prob- ably one of the usual psalms (Ps. cxv.-cxviii.) with which the passover feast concluded. Mount of Olives, Gethsemane. 31. Shall be offended because of me, etc. His agony and trial and condemnation would prove a stumbling-block to them. They all for- sook him and lied, not because they wore not sin- cere, but because human fear overcame faith. 37. Peter and the two sons of Zebedee. These were the disciples who had been with him on the Mount of Transfiguration. Sorrowful and very heavy. This is a not sufficiently expressive translation—" overwhelmed with sorrow and anguish." 38. Exceeding sorrowful. It was not mere bodily pang, but soul-anguish ; so much like death-sorrow that it did not seem as if it would need the cross to produce death. It was even now more than a mortal agony. The burden of the world's sin was upon him to the extremest degree, and the pangs of a troubled anguish took hold upon him. 39. A little farther. The image is that of one dragging along under a burden of soul-agony. If it be possible. Not possible in the gen- eral sense, for Christ of himself could have made it possible ; but if it is consistent with the accom- 344 plishment of the great work of redemption, and so in accord with the Father's will. This cup, this portion of sorrow and intensest agony. We still speak of the " cup of sorrow." Not as I will, but as thou wilt. He was submissive to everything but the power of sin, and was ready to keep on enduring, although even now exceeding sorrowful, even unto death, if this was necessary in order to complete the commenced work of salvation. 40. And flndeth them asleep. It had prob- ably been to them a week of great actiyity and anxiety, and so of weariness. See Luke xxii. 45. They felt it inexcusable nevertheless. Bee Mark xiv. 40. 41. Enter not into temptation, that ye bo not subjected to the severe exposure of tempta- tion. So we pray each day, "Lead us not into temptation." The flesh is weak. This expresses the con- flict between the spiritual and the carnal, in which too often, while the Spirit is ready to help, the flesh is too weak to receive help. So the sinner in his humanity hesitates, although the Spirit operates. 42. The burden has not diminished, but the willingness of ver. 39 shows a more complete reconciliation to the will of God as a feeling in exercise. 43. Sleep on now. He had endured the con- flict of soul-agony all alone, and all the more lonely because of the presence of sleeping disci- ples, who, although worn down with fatigue, should have watched with him. Their wakeful- ness and watchfulness might have mitigated in a small degree his agony, but now a second act of the sacred and real drama opens, and in this even their wakefulness can be of no service. In mild rebuke he says to them, " Sleep on now, and take your rest;" and yet there is in him the calmness of an already felt triumph over the powers of darkness. His announcement of immediate be- trayal probably arouses them, and thus he bids them " rise." Ver. 46. The hour is at hand. Tlio time when Judas should appear for his arrest. 47. Staves, clubs. Some think that these wei-e not the emblems of authority, as were the swords, but were borne by a promiscuous crowd. 48. A kiss was included in the usual form of Eastern friendly salutation. 50. Friend. This was a salutation of civility, but not necessarily of friendship. 52. Shall perish with the' sword; those Chap. XXVIL] NOTES ON ST. MATTHEW. [Vee. 1-9. that appealed to sword argument and defence in behalf of Christianity should fail. The prominent teaching was, that the success of the new dispen- sation was not to be attained by the forces of war, but by the Spirit's blessing on the preaching of the Word. 53. Presently, quickly. Twelve legions. The number of a legion varied at different times, but it represented always n great host. 64. Shall the Scriptures be falflUed? Prophecy was true, and its declarations should come true because founded in the unerring counsel of God. 56. See Zech. xiii. 7 ; Isa. liii ; Dan. ix. 26. 58. Palace, court or courtyard. 59. Council, This was the Sanhedrim. 60. Yet found they none ; that is, none that was sufficient. "Tlieir witness agreed not to- gether." Mark xiv. 56. Two false witnesses. This was the least number that could be received as evidence. Num. XXXV. 30 ; Deut. xix. 15. 61. I am able to destroy the temple. They regarded any apparent assumption of con- trol over the temple as blasphemy. To them it was the emblem of Jehovah. They made the same kind of accusation against Stephen. Acts vi. 13. Although he had thus said, it was fully explained (John ii. 19-21), and what he had said as to the temple itself was prophetic. Matt, xxiv. 2. 63. Adjure, demand of them an oath. 64. Thou hast said, equivalent to " Yes." Nevertheless, not "so," but "beside." 65. Rent his clothes. His thrusting asunder the upper garment was a gesture and act indica- tive of horrified feelings. 66. Guilty, worthy. 67. Spit in his face. This was regarded as the greatest of insults. Buffeted him, cuffed him with the fist. Palms of .their hands. Some regard it as another Greek word meaning "rods." 68. Who is he that smote thee,? Luke (xxii. 64) tells us they had blindfolded him. 69. Without in the palace, court. This re- fers to the court or area adjacent to the room in which the trial was had. A damsel, a female slave. 71. Into the porch. This was a part nearer the door, opening into the street. 72. With an oath. This refers to the form of judicial oath. 73. How one falsehood or sin seems to make another necessary 1 Bewrayeth, exposeth. They sounded certain Hebrew letters imperfectly or differently from the more refined pronunciation of Jerusalem. 74. To curse and to swear. This does not refer to cursing and swearing in the precise form of modern profanity, but to his taking the usual oath, and invoking curses on himself if 'it was false. 75. The cook crow, daybreak. Wept bitterly. How blessed that we have this closing clause of the narrative 1 Peter the sinner quickly vanishes before Peter tlio penitent. CHAPTEE XXVIL THE LAST DAYS OF JESUS CHRIST IN THE CONSUMMATION OF HIS SACRIFICIAL AND ATONING WORK. — THE CIRCUMSTANCES RELATING THERETO. Verse 1. Took counsel. The Sanhedrim or ecclesiastical council of the Jews consulted together. 3. That he was condemned. Judas, now that he saw this innocent bne given over to death by the Jewish authorities, relented. Some think that Judas had not expected this, but thought he would obtain the money, and that Christ would deliver himself by some miraculous interposition, 5. In the temple. The Greek word is that for the holy place. In liis despair he penetrated where priests alone were allowed to enter. Vol. II.— 44 7. To bury strangers in, or Gentile prose- lytes. The place is still pointed out, on the slope of the southern hill opposite Mount Zion. 8. The field of blood, because bought with the price of blood. 9. By Jeremy the prophet. The chief por- tion of this quotation is found in Zech. xi. 13, where see notes. Various explanations have been given of the use of Jeremiah here, most of which are far more probable than that there was an error of quotation. Lang6 and Schaff view this quotation as referring really to three passages 345 Chap. XXVII.] BIBLE NOTES. [Vee. 11-46. (Zoch. xi. 12 ; Gon. xxxvii. 28 ; and Jor. xxxii. 6-8), and as all associated under the name of Jeremiah, since what they call the key to the whole passage — viz., "As the Lord appointed me" — is quoted from Jeremiah. The price of him that was valued; on whom a price was set, as upon a slave. Whora they of the children of Israel did value ; whom they purchased, as the rulers had thus conspired and purchased him of Judas. Others take the reading to be as in the margin of our English version: "whom they bought of the children of Israel ;" that is, of Judas, who represented them. Compare the purchase of Jo- seph. Gen. xxxvii. 11. Art thou the King of the Jews ? The charge on which the Jews had condemned him was blasphemy, but this in Roman law was not a capital offence, and they therefore now charge him with claiming kingship or with treason. Compare Luke xxiii. 2. Thou sayest, equivalent to " I am." 14. Answered him not a word, etc. His silence was impressive enough to move Pilate. 17. Whom will ye that I release unto you ? He thus suggests that Christ be a candi- date for deliverance, even though they complained of him. This custom may have arisen from the fact that the passover itself signalized a deliver- ance. Luke (xxiii. 19) speaks more definitely of this notorious prisoner. 19. Suffered, experienced. 24. Washed his hands, a Jewish symbol of innocency. 26. When he had scourged Jesus. The Roman scourging was more severe than the Jew- ish. It was a custom thus to scourge prisoner^ before delivering them over to crucifixion. 27. Common hall, prtetorium, or military guard-room. The whole band, from four hundred to six hundred men. 28. A scarlet robe, as a mock symbol of kingship. This color, and purple were both thus used. 29. Platted, woven. This was another mock- ery of kingship, and made of thorns, instead of flowers. 30. Spit upon him, as before. Ch. xxvi. 67. This monstrous indignity was committed upon our Lord to show their contempt of him. He had himself distinctly foretold it. Mark x. 34. So lit- erally were the words of the prophet fulfilled: "I gave my back to the smiters, and my cheeks 346 to them that phickod ofl" tho hair; and hid not my face from shame and spitting." Isa. 1. 6. 32. A man of Gyrene. Probably a Lybian Jew, whom they here found walking, and not un- likely in some way known as a follower of Jesus. Mark xv. 21. Christ was now sinking under the weight of the cross (John xix. 17), and in order to hasten the arrival at the place of execution they thus compel this man to lay hold upon it and bear it for him. Mark xv. 21. 33. Golgotha. This name corresponds with the Greek name given in Luke xxiii. 33, and there translated Calvary. Some sujipose it was so named as being a place where dead bodies or bones were cast; others, that its name refers to its skull-like shape ; but the idea seems to us to be that it is here designated as an unclean place, where new dishonor was to be cast upon Christ by men. 34. Vinegar to drink mingled with gall. This was the common wine mingled with an in- tense bitter. Some regard it as intoxicating, others as stupefying. We can obtain no idea from the original, except that it was a bitter cup, and as such not given him for comfort. 35. Parted his garments, casting lots. Here is the greediness of a selfish world in con- trast with the all-giving sacrifice of a Christ. They hasten to claim the very clothing of his body, and they probably divided among the four guards all but the one vesture which, as being seamless, was thus raffled for. 37. His accusation written, or the ground upon which he was condemned — viz., that he had called himself the King of the Jews. 39. Wagging their heads, shaking them in derision. 40. They referred to what he had said, over- looking the explanation. John ii. 19-21. 42. He saved others. This they seemed not to deny. 43. He trusted in God. A good testimony. If he will have him. If he wishes or de- lights in him— if he is his beloved Sou in whom he is well pleased. God does not choose to adopt the counsel of men. Satan had said on another occasion, " If thou be the Son of God, cast thyself down." Matt. iv. 6. 45. Prom the sixth hour. He had been on the cross since nine o'clock, and now the heat of high noon is upon him. It was then dark until three of the afternoon. 46. Eli, Eli, etc. The words are here given in their original Syro-Chaldaic language, to show Chap. XXVIII.] NOTES ON ST. MATTHEW. [Veb. 1-14. how aome came to say, "This man calleth for Elias"— that is, Elijah. Ver. 47. Why hast thou forsaken 'me ? A cry not of complaint, but. a recognition of the terrible weight of sin, and of the turning away of God while the penalty of sin was being endured. 50. Cried again with a loud voice. Prob- ably not a mere cry of anguish, but the martyr- cry of victory. Mark xv. 39. Yielded up the ghost ; Greek for " expired," as in Mark. 51. The veil of the temple was rent in twain, etc. There had already been a miracle of darkness, and now an earthquake rends the veil. The holy of holies now showed Christ as its inner high priest, and as all sufficient as Prophet, Priest and King, needing no such symbol to in- dicate his presence. 52. Many bodies of the saints which slept arose, etc. This refers probably to what took place after the resurrection of Christ. See ver. 53. 54. The centurion, he who had charge of the guard and conducted the execution. Truly this was the Son of God. Such was the testimony of a Roman soldier, a heathen. 55. Ministering, providing for his wants.- 57. Arimathea, either Eama in Benjamin, or Bamah, thirty miles distant. He had probably been a private disciple of Jesus, like Nicodemus. 61. The other Mary. See ver. 56. 62. The next day. This was sabbath or Sat- urday, the "high day" of the passover, which commenced on Friday night, as the Jews reckoned their days from evening to evening. 64. So the last error shall be worse than the first; that is, lest this delusion shall be harder to overcome than those which have at- tached to his life. 65. Make it as sure as ye can ; Gr., " as ye know," or " know how." 66. Sealing the stone. Pilate's signet was stamped on a seal set on the ends of a leathern girdle around the stone. CHAPTER XXVIII. THE EESUREEOTION OP JE3US CHRIST, AND EVENTS IMMEDIATELY SUBSEQUENT THERETO, AS SHOW- ING HOW HE FULFILLED ALL PEOPHEOY AND WAS THE PROMISED SAVIOUR. Verse 1. The end of the sabbath ; that is, Saturday. It means here the breaking dawn of the next day. First day of the week. After this the Chris- tian Sabbath. The other Mary, Salome, the mother of Zeb- edee's children. Ch. xxvii. 56. In comparing the different narratives of Mark, Luke and John with Matthew, it is evident that each does not tell all that occurred, but each seizes upon some particular part of the history and narrates it. Because there is not the total correspondence of copyists, this does not involve contradiction, and the accounts are in harmony. Thus Matthew speaks chiefly of Mary Magdalene and Mary the mother of James, because desiring to fasten attention to the fact of ch. xxvii. 61. Mark specifies the three by name. Mark xvi. 1. Luke dwells upon the second body of females who followed the first three. John is most spe- cific as to Mary Magdalene, who exhibited so much of excitement. 3. Like lightning. A term for radiance. It was the appearance of an inhabitant of heaven. 4. The keepers did shake. They were on duty, and witnessed the scene. 5. Fear not ye, for I know that ye seek Jesus, Those seeking Jesus have no reason to fear. 8. With fear and great joy, trembling they rejoiced. 9. Held him by the feet and worshipped him. Prostrate they thus clasped his feet in worship, humility and reverence. Mary Magda- lene saw him first. Mark xvi. 9. 10. Galilee had been the scene of most of his works ; there he had the most followers, and he would therefore have them meet him there. 11. Thus two accounts were soon current in the city. 12. This was probably the last meeting of the Sanhedrim. 13. His disciples came by night and stole him away. This they could not know if they were asleep, and if awake they would have pre- vented it or given the alarm at once. 14. Persuade him, so that he shall not deal severely with you. 347 Chap. XXVIIL] BIBLE NOTES. [Vek. 16-19. 16. The eleven disciples went away into Galilee. Christ Imd in some way appointed this meeting, and as many think the meeting of the seven. John xxi. 2. 17. Some doubted. Not as to his being Christ, but as to his present relations to them, and since his deatli how far he was to be worshipped as God. These were times of great agitation, and the events of the last few days perplexed them. He soon reassures their faitli and removes their doubts. 19. Teach, make disciples of Baptizing them, having baptized them. It is here spoken of not as the end of teaching or faith, but as an act of initiation — as a significa- tion of willingness to receive the new dispensation. In the name of, in reference to or by author- ity of. It means that thus they were to be signed or signified as those who were disciples or learners in the school of Christ. The equality of the three Persons of the God- head is here taken for granted, and as these were to be baptized to the Son as well as to the Father, they need not hesitate to worship him. Schaff has well said that instead of a priest- hood in the Jewish and Roman sense, Christ now instituted a preacherhood or teacherhood with all its duties and functions, its privileges and its re- sponsibilities ; and to this office he pledged his perpetual presence to the end of time, without the intermission of a single day or hour. And lo, behold, or be assured as one seeing it. Matthew and John leave Mark and Luke to record the particulars of the ascension. As we have thus studied the Gospel of Matthew, it has not been difficult for us to see in it the illustration and expansion of the Old Testament economy. It was intended to trace the method of transition from the Law to the Gospel, and to show Jesus Christ as the continuation of Jewish history as a Jew ; as the promised Messiah ; as the fulfilment of the Old Testament ; and to show Judaism, "with its theocratic government, passing into that new dispensation or kingdom of which Christ was the united Prophet, Priest and King. To this the genealogy, the history of his life and miracles, and his directions as to the organization and extension of the gospel dispensation, all tend. Since there still existed a Church and a nation claiming to represent fully Moses and the prophets, and all the authority of the Jewish nation, it was most important that its spurious character should be exposed, that its empty forms should be uncovered, and that its false spiritualism should be de- clared. Hence Christ, as he speaks in the Gospel of Matthew, is so particular to expose and denounce this falsity, and to show the need of this new gospel as the only hope for Jew as well as Gentile. The Gospel of Matthew, therefore, more than any other part of the New Testament, forms the natural transition or passage from the old covenant theocracy to the new covenant dispensation of Jesus, addressing itself to the Jew so as to delineate the Messiahship of Christ, the fulfilment of prophecy, the falsity of the Jewish religion as then existing, the end of the Jewish and the beginning of the gospel dispensation, and the perfecting of the method of grace by the life, sacrifice and death of the Son of God. While the other Gospels substantiate and illustrate the same truths, this is the basis and connecting link, and is at once the key and exposition to the Christology of the Old Testament, and the definite statement of the groundwork and method of the new dispensation. It presents the promised and accomplished atonement, the old covenant, the theocracy and the Jewish dispensation, as transformed into the everlasting kingdom of heaven through Jesus Christ as an eternal Prophet, High Priest and King. Matthew's Gospel purposes distinctly to show Christ as the promised Messiah ; to attest him by his fulfilment of all prophecy and by his words and his miraculous deeds ; to show the falsity of the prevalent religion, as only an imitation of the Mosaic economy, of which this Messiah already come was the life-centre ; to give such details as to his life, character and death as should satisfy the de- mands of faith, and to announce the principles of the new dispensation, and so far organize it as to give to the new kingdom its distinctive and unmistakable form, so that both Jew and Gentile might know it and be saved. This it does, and the other Evangelists corroborate and extend the good news. While we shall find each of the Gospels with its distinctive design, yet all blend in this one expo- sition and harmony of grace, and exhibit the plan of salvation as fully revealed and perfected in Christ, to the redemption of all who believe, both Jew and Gentile. 348 THE GOSPEL ACCORDING TO ST. MARK INTRODUCTION. While the controlling object of Matthew seems to have been to convince, proving from the Scrip- tures that Jesus was very Christ, the book of Mark presents Christ as the victorious Saviour of the world, and introduces him and the gospel plan of salvation to the Gentiles in all the vividness of an active, attesting life and of an accomplished salvation. To do this it must necessarily rehearse all the main points as to the life, doings and death of Christ. While leaving out therefore much said by Matthew and the other Evangelists, it presents, in graphic and condensed form, the active personality of Jesus. The book, with the exception of about thirty verses, relates nothing not somehow or some- where recorded by Matthew. It forms the centre-book for the Harmony of the four Gospels. Besides, it records events mostly in their chronological order. Mark is no doubt the John Mark of Acts xii. 25 ; XV. 37. See also ch. xiii. 5 and xv. 39. His mother, Mary, was sister to Barnabas, and at her house the disciples often met. Acts xii. 12. It is one and the same Mark who was first with Paul and then with Barnabas (Acts xv. 37) ; then again with Paul (Col. iv. 10) ; then with Peter. 1 Pet. V. 13. In ch. xiv. 51 he alludes probably to himself; and so he was fully familiar in the missionary work both with Christ and the apostles. Many in this Gospel see evidences of his companionship with Peter. The date of the Gospel is somewhere between A. D. 64 and 68, and corresponds nearly with that of Matthew and John, and of several Epistles. It was probably written at Rome. There- fore we shall find it corroborative and illustrative of the other Gospels, and revealing to us Christ as the Saviour of the world, and the gospel dispensation as fully announced through him. 349 NOTES ON ST. MARK. CHAPTEK I. THE ANNOUNCEMENT OF THE NEW DISPENSATION: ITS OPENING EVENTS. Veese 1. The beginning of the gospel ; that ia, the prophecy here referred to, and the fact about to be recorded as to John the Baptist, mark the opening of the new dispensation. JesuB Christ, the Son of God. Compare Matt. i. 1. 4. Baptism of repentance ; that baptism which should signify repentance, and as a result thereof the remission or pardon of sin through Jesus Christ. See Matt. iii. 1-4. 5. See reference. We take it for granted that each one having this Commentary has also a ref- erence Bible, and is sufficiently interested in the study of the Word to refer to references where he needs more light on a passage. It would make too bulky a manual for us to repeat in each pas- sage what is said on similar passages. 7. Latchet, the th'ong or leathern strap which fastened on the sandal or shoe. 8. See Matt. iii. 11. 9. See Matt. i. 23. 12. The Spirit driveth him. The term is still stronger than in Matt. iv. 1. The Holy Ghost by a strong impulse urgeth him to the ap- pointed place of trial, 13. With the wild beasts. This denotes wild and deserted loneliness ; no human company was near. 15. The .time is fulfilled ; the time predicted has come. Dan ix. 25 ; Gal. iv. 4. Repent ye, and believe the gospel. True repentance always includes faith, and therefore the latter is not always expressed. See Matt. iii. 2. So true faith always includes repentance. 21. The synagogue. These synagogues were the Jewish houses of worship. The Jews were to have no place but Jerusalem and the temple, but after their defection high places sprung up for Jehovah's worship, and these synagogues served some good purpose. The worship consisted in reading, prayer and conversation on God's word. 23. An unclean spirit. See note, as to those 350 "possessed with devils," on Matt. iv. 24. This same narrative occurs in Luke iv. 33. 24. Thou Jesus of Nazareth. The devils acknowledge him as the true Messiah. Notice how Mark thus commences, as did Matthew, with proofs of the divinity of Christ. Although not quoting the Old Testament so often as did Mat- thew, he shows him not only a divine being, but also the predicted Messiah. Holy One of God. This is the concealed or incommunicable name of the Messiah. 25. Rebuked. See Matt. xvii. 18. He re- strained or controlled him as one superior to such powers, forbade . him to speak and commanded him to leave the one possessed. 26. Had torn him ; made him as one con- vulsed. Ch ix. 10. He came out. Thus do the Evangelists heap up upon us the cumulative evidence that Jesus is Christ. 27. New doctrine. See ver. 22. With authority. He not only spoke with authority (ver. 22), but also acted with authority. Both his words and his works were those of an original, and not of a delegate. 30. Anon, immediately. 31. Ministered unto them, waited upon them in her usual domestic duties. 32. At even ; that is, when the sabbath was over. Possessed with devils. See Matt. iv. 24. 33. All the city. The Bible often speaks fig- uratively after the form of human language, but for that reason is not more liable to be misunder- stood. Thus no one would understand " all the city" literally, but as meaning a great multitude. 34. Suffered not the devils to speak. See Matt. viii. 16. The time had not yet come for him to be declared as the Messiah, or the devils were not the ones just now to make it known. Instead of " to speak," some read as in the mar- gin, " to say that they knew him." Chap. II.] NOTES ON ST. MARK, [Veb. 1-28. 36. Simon. This is the apostle Peter. See ver. 30. 41. And touched him. None else would touch a leper for fear of defilement. 43. Straitly, strictly or earnestly. The time for publication was not yet. 44. See note on Matt. viii. 4. The ceremonial law was still in force, and Christ came not to break the Law, but to fulfil it until it should pass away. 45. Began to publish it much, etc. Ill- timed zeal. CHAPTER II. FUETHEE WOEDS AND DEEDS OF JESUS, SHOWING HIM TO BE INDEED THE VEEY CHEIST. Veese 1. Capernaum. All these first mira- cles occur in Galilee, the northern province most distant from Jerusalem — the chief scene of Christ's miracles. Capernaum seems to have been made a central point, a kind of headquarters, from which he went forth, and to which he returned, in his labors throughout Galilee. 3. Which was borne of four. The bed was thus carried by four persons. 4. Uncovered the roof. There may have been an opening in this flat roof, and if so they enlarged it by removing the tiling. Compare Luke V. 19. The narrative here is fuller than in Mat- thew. Observe their faith in his ability to heal the paralytic, as shown by the manner in which they gain access to him. 7. Why does this man thus speak blas- pheimies? They saw full well that he thus claimed and showed divinity. 8. Jesus perceived in his spirit. He thus knoweth the heart, and gives them and us a new proof that he is Christ. 9. Whether it is easier to say, etc. By a miracle of physical cure he would now demon- strate to them his right and ability to forgive sin. To them the cure of the sick man would seem no easier. 11. I say unto thee. Arise, etc. Notice how graphic and demonstrative is the cure. A word, and it is done. Surely here is proof that in claim- ing to forgive sin and to be God, he was not as- suming a power which he did not possess. His healing power was manifested in the immediate, visible cure of the paralytic ; and this was full proof of his divine power to forgive sins, though the latter was not, from the nature of the case, an object of sight. 12. On this fashion, the like of this. 13. By the seaside, by the lake of Gennesaret or Sea of Tiberias. Capernaum was at a little distance from the shore. 14. Levi. This is Matthew, the author of the first Gospel. 15. Publicans and sinners. The publicans, as tax-gatherers for the Romans, were very odious to strict Jews, and regarded by them as chief sinners. 20. Times of tribulation have since come to the Church, and especially to the apostles at the time of the crucifixion. See parallel account in Matt, ix. 14. 25. See Matt. xii. 3. 26. Abiathar. Abimelech was the acting high priest, but his father, Abiathar, was still living, and i^ thus called. 2 Sam. viii. 17 ; 1 Chron. xxiv. 6. Another Abiathar was the son of Ahimelech. 1 Sam. xxii. 20 and 1 Kings i. 7 refer to the same, and reference may be had to him, Abiathar being named as the one bearing special relation to Da- vid, and as the next heir to the high priesthood. The names of Abiathar and Abimelech some re- gard as used generically for the high priests at this time, just as Pharaoh was a common name for the kings of Egypt. It is not necessary to suppose a clerical mistake or a contradiction, as we have other instances in which we,find two spoken of at one time as having a special relation to the high priesthood. See Luke iii. 2, etc. 27. The sabbath was made for man ; that is, for his good and to serve his best interest, and man was not made merely to be in formal subjec- tion to the sabbath. Matthew directs attention to its spiritual use. See ch. xii. 7. If deeds of mercy could not be done on the sabbath, then the sab- bath itself would be a hindrance. This justifies only deeds of necessity and mercy. 28. Therefore ; for or since Christ was the Lord of the sabbath what he did might be con- cluded to be right. The lesson intended, as ex- pressly stated in Matthew, was that any mere forms were in subservience to practical duty or necessity. 351 Chap. III.— IV.] BIBLE NOTES. [Ver. 2-35.— 1-21. CHAPTEK III. FURTHER DOINGS AND SAYINGS OF CHRIST, AND THE INTRODUCTION OF THE NEW DISPENSATION. Verse 2. Here again we have the Jews' punc- tilious regard for the form of commands while ignoring the whole spirit of the gospel. In general such forms facilitate, develop and nur- ture spirituality, but better break over the out- ward form than overlook the spirit. See Matt, xii. 7. 4. Still more of the discourse is given in Matt, xii. 11, 12. 5. With anger ; holy indignation, intense displeasure, and sincere grief on account of their sins. As to the use of such expressions, see Gen. vi. 6. 6. The Herodians. See note on Matt. xii. 16. They wished to combine both Church and state against him. Thus those at enmity unite in oppo- sition to him. 7. To the sea, of Galilee or Tiberias. 8. Idumea, Edom. See Map III. We find how the good news of the gospel was already spreading. The Jews from the country of Judea and from Jerusalem, and away to the south, and from across the border, and those in Tyre and Sidon, are aroused, and many come from all these parts to Galilee. Other than Jews also may be here included. At least the ultimate design is plainly set forth. Matt. xii. 17-21. 11. Unclean spirits. See ch. i. 23, 24 and Matt. iv. 24 ; ch. i. 43, 44 and Matt. xii. 16. 13. Calleth unto him whom he •would; those from whom he saw it for the interest of his kingdom to organize his Church.' 14. He ordained twelve. The number cor- responded with that of the twelve patriarchs, the twelve tribes and the twelve divisions of Canaan. The new Church had in it features resembling the old. 15. To cast out devils. See ch. i. 23, 24. 17. Boanerges. James was early slain, prob- ably because of his outspoken defence of truth, and John, although so mild and loving, was bold, decisive and pointed. 18. ThaddeuB, Lebbcus or Jude. Canaanite, not an inhabitant of Canaan, but a Zealot — so called probably from a sect to which he had belonged. Luke vi. 15 ; Acts i. 13. 19. Into a house, home to Capernaum. 20. Not so much as eat bread. Either no leisure (ch. vi. 31) or not enough for them. 21. Friends, kinsmen. Even his relatives thought that his zeal was excessive, and thought him crazy thus to fatigue himself. The verse is a general expression, used just as one's family would say to a man who should keep addressing a crowd without rest, "You must be crazy," and they thus pull him away from the multitude. 22. Beelzebub. A name variously translated, but probably meaning, "Lord of the kingdom of darkness." 23. In parables, by illustrative comparisons. 27. See note on Matt. xii. 29. 28. See Matt. xii. 31, and notes. 30. They had, by attributing to the Spirit, as manifested in Christ, a demoniacal possession, come near to that adamant unbelief which is hopeless. 31. Compare Matt. xii. 46-48. 35. The same is my brother, etc. How precious the intimate family relation into which Christ receives his disciples! CHAPTER IV. CHRIST FURTHER EXEMPLIFIES HIS DOCTRINE AND HIS DIVINITY. Verse 1. The seaside. The same lake in whose vicinity so many mighty works were done. 3. See notes on Matt. xiii. as to this whole parable. 14. The sower soweth the Word. This 352 parable was simple in its application, and afl'ords a key to the method of interpreting others. 21. He communicates these parables unto them not that they should hide the truth, but fully de- clare it. Chap. V.] NOTES ON ST. MARK. [Veb. 1-22. Bushel, peck measure. See Matt. x. 27. 24. Take heed what ye hear. They were to be careful not to allow error to creep in. With what measure ye mete. Their faith- fulness in improving and imparting the truth they received would be the measure of their supply. The parable of the talents illustrates the same idea. Unto you that hear. They were to be learners and listeners, as well as others, and then their gifts and graces would increase. 26. This is similar to the parable in Matt. xiii. 24, but is used just as a preacher may from time to time vary an illustration in his discourse or give it a twofold application. "We have here only parts of manifold parables. Ver. 33. The point here illustrated is the unmistakable advance of Christ's kingdom. In Matthew the same advance is noted, and besides the method of God's dealing with false seed. 27. Sleep, and rise night and day. Rest, yet watchfulness. He knoweth not how. "We cannot trace all the operations of the Spirit any more than we can tell all the processes of growth, but we see results. 28. The blade, stalk, then the ear, then the grain on it. 29. The time of ingathering is not the time of sowing, and God will gather the harvest when ripe. 36. They took him even as he was in the ship. They went off at once, without prepara- tion. 38. On a pillow. This refers to the boat- block which supports the inner end of the bow- sprit. 41. "While illustrating his divinity, he also teaches them that faith must be at the foundation of all their efforts. CHAPTER V. FURTHER MIRACIjES OF JESUS, SHOWING THAT HE IS IN1>EED THE CHRIST. Veese 1. Gadarenes ; Matthew says Gerge- scncs.. This was probably the ancient name (Deut. vii. 1 ; Josh. xxiv. 11), but the proper reading even there is probably as here. 2. Out of the tombs. These houses or holes in rocks are still to be met with in the East. See note on Luke viii. 29. An unclean spirit. See Matt. iv. 24. 4. Fetters, any band or fastening restraining motion, such as handcuffs, etc. 7. What have I to do with thee, etc. This was the cry of evil spirits in presence of the God- Christ. Mark i. 24, etc. Here, again, is a testi- mony as to Christ. The man worshipped, but the spirit, as shown in ver. 8, was agitated. I adjure thee by God. As bad men will sometimes swear by God, so this spirit, in the name of God, charges Christ not to disturb him. 9. Legion. The man is thus presented as one possessed of many evil spirits. The case of Mary Magdalene is a similar one. Luke viii. 2. All the particulars of these possessions we cannot under- stand, but the fact is unquestionable. Just so it is doubtful whether the leprosy in the precise form it existed in Mosaic times exists at all now. The God who rules spiritually and physically con- trols and restrains as he sees fit. Vol. II.— 46 10. Not send them away out of the country. Luke reads "into the deep," which should read, " into the abyss or hell." 15. See him that was possessed with the devil, and had the legion. It is as if the devil himself were present, and with him a legion. This miracle gives, as few others do, the idea of suprem- acy, not only over Satan or over one evil spirit,, but also over combined hosts. Clothed. See Luke viii. 27. Afraid, awestruck. 16. When they that saw it told, etc. There- were plenty of witnesses, as swineherds were there.. 17. To depart out of their coasts. They were afraid they too might lose in the same way. It is quite probable that many Jews were engaged; in this illegal traffic in animals to them unclean. 18. He that had been possessed with the. devil prayed, etc. How different this man felt 1 19. It is pleasant to bo with Jesus, but we have, a work to do. It is not all prayer, but prayer,- and labor. 20. Decapolis, the region of the ten cities.. Matt. iv. 25. 21. Nigh unto the sea, at Capernaum. Matt^ ix. 1. 22. Rulers, elders of the Jews. Here is faith. 353 Chap. VI.] BIBLE NOTES. [Veb. 1-8. Notice how prominently thus far in Mark every- thing goes to show Jesus as Christ, and how faith in him is to he exercised. In Matthew repentance is more fully set forth. 26. Sufltered, experienced or received. Gal. iii. 4. 30. Virtue. It is the Greek word for "power." Christ knows faith-worshippers as distinguished from the multitude of mere hearers of the word, and not doers. 33. Fearing and trembling. Faith may be timid; and perhaps she was a Gentile woman, and had all the more reason to feel that she had been bold. 35. The Master. It would seem as if this ruler had before this been a believer, and prob- ably his family also. 37. Peter and James and John. On this oc- casion, as on several others, these three were selected as a sacred triumvirate to be special witnesses. 38. Them that wept and wailed gteatly. This, and the other descriptions of Matthew and Luke, present the usual ceremonies of an Eastern mourning. 39. The damsel is not dead, but sleepeth. An impostor may feign death by sleep, but never claims a thing to be less than it really is. Christ here uses the term sleepeth, although she was really dead, to signify that she should awake. See John xi. 11. 40. They laughed him to scorn. They derided the idea — as well they might, viewing it from a human stand-point. 41. Talitha-oumi, in Syro-Chaldaic. 43. Charged them straitly. See Matt. ix. 30 and xii. 16. CHAPTER VI. FUETHEE PAETICULAES AS TO THE LIFE OF JESU8 AND THE OEGANIZATION OF HIS CHUECH. Veese 1. He went out from thence. See ch. V. 38. As we understand it, he now returned to his home in Capernaum. Others regard "from thence" to refer to Capernaum, and that he now went to Nazareth. I regard Luke iv.. 16 as a different occasion. The recurrence of a similar sentence or two does not prove an identity of dis- course. Compare also John vi. 42, at Capernaum. They ought not to have been astonished, for they had seen his miracles and heard him before ; but it is just so now, that sinners who have often heard the same word are all at once astonished. 3. Is not this the carpenter? etc. Even the rabbis learned some trade. Matt. xiii. 55. Joses is another form of the name Joseph. There have been various views as to the family relations of our Lord. Those of the same father, but not of the same mother, were called brothers ; and besides, if a brother died the family was adopted by a living brother, and the. children called brethren in the legal sense ; and the term brother has sometimes even the more inclusive sense of kin. Were offended, scandalized him, or he was an offence to them or a stumbling-block. 5. Could there do no mighty work. The reason is given in Matt. xiii. 58. It was not a lack of power on his part, but of faith on theirs. 354 Ver. 6. They would not be saved, and Christ did not compel them. His invitations were urgent and the proof of his Messiahship demonstrative, but he did not compel them. He said and did enough to satisfy the demands of reason, and then awaited their acceptance. Ver. 2. 6. Marvelled. Their unbelief was even more obdurate than might have been expected. It is a law that those brought up with one are slowest to accord to him extraordinary or supernatural powers ; but it was to be expected by this time that some would have become convinced, and such then are apt to be enthusiastic in support. 7. Called unto him. They had been set apart before. Ch. iii. 13-19. Matthew gives the account of their call and this sending forth, as if done at the same time. Matt. x. 1 and 5. Com- pare Luke vi. 13 and ix. 1, which, as well as Mark, show that some time intervened. By two and two, to aid and assist each other. 8. Save a staff. Matthew says they were not to provide a staff— that is, not to seek any other than the one they might have. So the direction here, "be shod with sandals," in opposition to the direction of Matt. x. 10, means merely that tliey should go as they were, without seeking the usual outfit of travelling sandals. The whole is descrip- tive of a journey in faith. ClIAP. VI.] NOTES ON ST. MARK. [VeIi, 9-54. Scrip. See Matt. x. 10. 9. Two coats. The idea is as above — not to seek another besides the one they have on. 10. See Matt. x. 11. 11. For a testimony. This to the Jew would be a well-understood sign, and a future evidence against them. Matt. x. 18. For Sodom and Gomorrah. They had sinned against lesser light. 12. llcpcntanco and faith are the only two sav- ing graces, and these, with the evidence by word and deed that Christ was the true object of faith, make up the chief story of the Evangelists. 13. They cast out many devils (see Matt, iv. 24); not claiming, as Christ did, inherent power, but recognizing thoir power as derived from him and as a proof of his divinity. Anointed with oil. This, under the old dis- pensation, was the sign of consecration, and is here used as a symbol of the power of the Spirit. 14. King Herod heard of him ; Herod An- tipas, one of the sons of Herod the Great, who ruled as ethnarch over Galilee and Persea. John the Baptist was risen from the dead. Conscience upbraided him for the murder of the Baptist; and while others concluded from his wonderful works that Jesus was Elias, or a pro- phet, or as one of the prophets, Herod's guilty fear suggested a different theory: ".It is John the Baptist, whom I beheaded ; he is risen from the dead." 15. See reference. 19. A quarrel, a grudge or hatred. 20. Herod feared John. He feared the peo- ple, and the conduct of John had been such as to command his respect. Observed him ; or rather, as in the margin, " kept him, or saved him;" cared for him ; warded off the malice of Herodias, and prevented the exe- cution of her wishes. . 21. Convenient day. One favorable to her purpose, when Herod would be inclined to please her especially. Lords, high captains and chief estates ; the civil and military officers, and the chief or nobles of the citizens. 22. See Matt. xiv. 7. This da.ughter afterward married her father's brother. Her name was Sa- lome. 23. Unto the half of my kingdom ; an ex- pression of the fulness of his liberality. 26. See Matt. xxiv. 9. 27. Sent an executioner ; or, as the margin reads, "one of his guard." Beheaded him in the prison. According to Josephus, this was the fortress of Mach^rus on the southern frontier of Persea, near the Dead Sea. If so, an interval of several days probably passed between the command and its execution. John had been imprisoned, it would appear, for more than a year. 29. Took up his corpse. It had probably not yet been removed from the place of execution, but as the disciples of JeSus begged his body, so do they ask this. 30. This was just before the passover, and in the second year of Christ's ministry. See John vi. 4. 37. Two hundred penny-worth. This amount is probably mentioned as all the money they had, about thirty dollars. 39. To sit down by companies, in order, so as to be the more easily supplied. 45. Constrained his disciples. John vi. 15 gives the reason for this. Unto Bethsaida. Bethsaida of Galilee, prob- ably near Capernaum. It was the birthplace of Simon, Andrew and Philip. John i. 45. 48. See Matt. xiv. 25. Would have passed by them, acted as if intending so to do, but really with no such pur- pose. Compare John xxiv. 29. 51. Sore amazed. They knew Jesus, but did not so know the infinity of his power and goodness but that they were greatly astonished. So now the Christian ever and anon, finds depths of love he never knew before. 52. They considered not the miracle of the loaves. This miracle should have so im- pressed them that they would have been prepared for any other exercise of omnipotence ; but they were not fully sanctified, and the hardness of the natural heart would come back. See ch. viii. 17. 53. They came into the land of Gennesa- ret. This was a small district on the western shore of the sea of Galilee. It was about four miles long and two or three wide. Josephus de- scribes it as a district of surpassing beauty and fertility. From it the lake derives one of its names. They drew to the shore ; were brought to anchor, or to land. John (vi. 17) describes this as a voyage to Capernaum, which thus appears to have been in or near the " land of Gennesaret." 54. Straightway they knew him. They had frequently seen him before, as this had been the headquarters or centre-point of his labors. During the three years of our Lord's public min- ^ 355 Chap. VII.] BIBLE NOTES. [Vek. 1-37. istry his person must have become well known to tlie great body of the people, especially in Galilee. 55. Began to carry about in beds those that -were sick. The beds were mats, mattresses and common carpets carried upon hurdles. 56. The border of his garment. This Avaa considered a token of the most profound respect. Probably they had heard of the diseased woman (ch. V. 25-29) who was cured by touching the hem of liis garment, and looked for like miracles of healing. As many as touched him were made whole. The touch of faith, not any virtue in the garment, secured the cure. How wondrous the power of this divine Physician I Able to save unto the uttermost. CHAPTER VII. JE8U8 EXP08EB THE F0RMAIJ8M OF THE rilARIBEES, AND FURTHER ILI,USTRATE8 HIS SUPREME POWER.— SEE NOTES AT CLOSE OF MATTHEW. Veesb 1. Compare Matt. xv. 2. 4. Tables, beds or couches. The word used here is the usual one for baptism, and goes at least to show that we cannot from the word itself de- termine the mode, as it is not probable that these tables or couches were always immersed. 6. Esaias. Isaiah. Isa. xxix. 13-16. The pri- mary application of this passage was to the Jews of the prophet's own time, but, as our Saviour de- clares, it was a life-picture of those of his day. Like their fathers, they honored God with their lips, but their hearts were far from him. 7. They substituted tradition for revelation. 9. Full well ; the same Greek word as in ver. 6 — " well," thoroughly, or with good success. The traditions of the Jews formed "the Talmud," which they vaunted above the Scriptures. " WoU" did Isaiah prophecy of them, and " well" did they fulfil the prophecy. 11. A gift; a votive offering or a gift to God. See Matt. xv. 5. They excused themselves from the sacred duty of aid to parents by pretending their property was consecrated to God. 15. Compare references. 19. Purging all meats, purging or keeping in health merely the flesh. Or it may designate the "draught" or outhouse as the purging-place or recipient of animal impurities. 22. Lasciviousness, unlawful self-gratifica- tion. An evil eye, or envy. 24. See parallel account in Matt. xv. 24. Would have no man know it. He did not just now seek to give publicity in that Gentile region to the new dispensation. 356 25. Unclean spirit, vexed with a devil. See Matt. XV. 22 and iv. 24. 26. A Greek, a Syro-phcsnician, a Gentile and a Syrian of Phoenicia. This distinguishes her from the African or Carthagenian Phoenicians. 27. Let the children first be filled. Christ's first mission was to the Jews, to the " lost sheep of the house of Israel ;" but the Gentiles were also to be partakers. 29. For this saying go thy way ; that is, "because thou hast thus shown faith." Matt. xv. 28. That moment the deed was done. 30. Laid upon the bed ; quiet and not raging, as when possessed. Her daughter was made whole from that hour. 31. Coasts of Decapolis. See Matt. iv. 25. 33. He took him aside. Iloro again in this half-Gentile region he did not as yet desire crowds to gather unto him, as his first mission was to the Jews. See ver. 36. Put his fingers into his ears, etc. Christ thus at times seems to have indicated that means were to be used, not because he was dependent upon them, but to show how faith and works go together. 34. He sighed, in sympathy, or, as it may denote, he prayed — thus teaching his relations to the Father. Bphphatha. Syro-Chaldaic or Aramaic — imperative for "Be opened." Mark has here preserved the exact word of our Saviour. He spake and it was done. 37. He hath done all things well ; or, re- storing the far more expressive inverted order of the original, "Well all things he hath done." Chap. VIII.] NOTES ON ST. MAEK. [Ver. 1-31. CHAPTER VIII. JESUS, BY FURTHER MIRACLES, ^^Y FURTHER EXPOSURE OF THE FALSE SYSTEMS OF THE JEWS, BY PROPHECY AS TO HIS OWK DEATH AND RESURRECTION, BY FURTHER DEFINING THE CON- DITIONS OF DISOIPLINESUIP, PREPARES THE WAY FOR THE NEW DISPENSATION. Verse 1. In those days. See ch. vii. 31. Their tarrying shows the iiitensity of their in- terest. Compare reference. 10. Dalmanutha. This is supposed to have been a few miles north of the Sea of Tiberias or Galilee. In Matthew (xv. 39) it is " the coasts of Magdala." The two places were probably not far apart. 11. To question with him, to dispute or start an argument. Tempting him. Their design was to pick up something from what he said which they could use against him. 12. Sighed deeply in his spirit; a very strong expression, denoting mingled grief and indignation at their obstinate and wicked unbe- lief. A sign. Christ had given them full evidence, and they were not satisfied. 15. Leaven, doctrine. Matt. xvi. 0. The leaven of the Pharisees was hypocrisy, placing all holiness in externals, to be seen of men. The leaven of Herod was time-serving and pleasing the court. 17. Hardened. See ch. vi. 52. 21. After having seen these miracles it ought not to have occurred to them that the lack of bread would occasion any inconvenience, or that they would be compelled to resort to others. 22. Bethsaida ; not the Bethsaida of Andrew and Peter, but the Bethsaida of Percea, called Bethsaida Julias, on the north-east coast of the lake. 23. And he took the blind man by the hand. This miracle is not recorded by the other Evangelists. In the mode of cure it bears resem- blance to that of ch. vii. 33, which also is peculiar to Mark. See also John ix. It is the only re- corded example of progressive recovery, and as such a variation from the instantaneous nature of our recovery by grace. There are varieties of operation, but the same Spirit, the same divine power. Led him out of the town. See ver. 26. Here and now was not the time for fuller exhibi- tion. See Matt. viii. 4 and xii. 16. Spit on his eyes. See note on ch. vii. 33. 24. I see men as trees, walking. Unlike the man spoken of in John ix., ho probably had once seen, and now his indistinct vision makes men to seem like walking trees. 25. After that he put his hands again upon his eyes, etc. The prolongation of the cure made its Author and his agency all the more manifest. 27. This whole narrative, to the end of the chapter, is given in Matt. xvi. and Luke ix. with but slight variations, but just enough to show the independent account of each author and the agreement of the whole. Thus, Matthew is fuller, and gives after ver. 33 other things also said by Christ. Ver. 38 here is not found in Matthew, while both, with their connection, are given in Luke ix. 26, 27. While the different Evan- gelists did not attempt to report all that was said or done, this, like many other examples, shows us how faithfully each gives us tho sense and idea, oven when leaving out parts. Human authors, in leaving out a part, often completely subvert the sense, but no such instance occurs in Scrip- ture. So far from Scripture contradicting itself, our best and most devout theologians and believers have most rejoiced in comparing scripture with scripture, and delighted in its divine harmony, for each part not only illustrates and enforces the other, but also shows how the different accounts — varying in style, in detail, in arrangement of in- cidents — nevertheless furnish us a fair setting forth of the truth. So perfect is each, that if any one part was lost we could find the truth without it; yet so consonant are all that, like reflectors arranged in a circle, they make more brilliant the brightness of each. There is unity in each ; there is multiplicity of unity in all. 29. The Christ. The foretold Messiah ex- pected. 30. See Matt. xii. 16. 31. The elders, etc. "The elders," as the representatives of the elders of the Jews in Mo- saic days, "the chief priests," as the professed representatives of the Aaronic priesthood, and the " scribes" or copyists of the Old Testament Scriptures, included all the ecclesiastical power ^ 357 Chap. IX.] BIBLE NOTES. [Ver. 1-37. of tho Jews, and in fact all their civil power; for so far as they had any these controlled it. 34. Whosoever will come after me, etc. Here, and in Luke, this appears as addressed to all. He would have the multitudes understand what it was to follow him, and how trifling in comparison was all the world. 38. Ashamed, unwilling to acknowledge. When he coraeth in the glory of his Father. It refers to the general judgment. CHAPTEK IX. JESUS, BY HIS TEANSFIGUKATION AND BY HIS WORDS AND DEEDS, FURTHER PREPARES HIS DIS- CIPLES FOR HIS DEATH AND EESUERECTION, AND FURTHER ESTABLISHES THE NEW DISPEN- SATION. Verse 1. This verse belongs to the close of the last chapter. The kingdom of God. Some of them did indeed see the gospel dispensation come with power, and beheld its spread among many nations. 2. As to the transfiguration, see the correspond- ing accounts of Matthew and Luke. It was in- tended to give to his Church new attestation of his Messiahship, and prepare it for events of sadness soon to come. 3. Puller, cloth-dressor or bleacher. 6. Wist not, knew not. In his holy awe he proposed an impracticable thing, but still showed how he valued the blessed privilege. 9. See Matt. xii. 16. 13. As it is written of him. What is writ- ten of Elijah is also true of the One typified. See 2 Kings xix., etc. 14. The scribes questioning with them. Probably tantalizing them, because not able to do what they thought they could. The account here is fuller than in Matthew. 15. Greatly amazed. Either as not expect- ing that he was near them just then, or because of his appearance. Some think there were traces of this glorious appearance. Ver. 3. 17. A dumb spirit. Matthew (xvii. 15) says, "lunatic." This spiritual possession caused both deafness and dumbness (ver. 25), and is called a foul spirit. The case, like that of the " legion" possession, was an extreme one. 18. He taketh him; that is, when the spirit thus makes active manifestation. Teareth, convulseth. 20. It was his last opportunity for malignity. So now goodness often sets sin to ranting. 22. He evidently had some faith, and even weak faith Christ nurtures. 23. The narratives of Matthew and Luke eive 358 the result, but not these two verses of conversa- tion. All things are possible to him that be- lieveth. Faith is power. The axiom here is that faith secures of God what we ask. There is with us the limitation that it " must be agreeable to his will," and this is indeed no limitation to the believer, since it is agreeable to him, in answer to prayer and faith, to give us so much as is best for us. As temporal mercies in those miracles set forth spiritual blessings, the platform of faith is stated in its broadest extent. 25. Foul spirit, unclean spirit. Matt. iv. 24. This and ver. 26 are also fuller than Matthew and Luke. This miracle, performed just after the transfiguration, is among the chiefest, as illus- trating the superior power and divinity of Christ and the conditions of faith. 29. Prayer and fasting. These were evi- dences of practical religion, and at once the result and help of faith. See Matt. xvii. 18. 30. Departed thence. He did not tarry here, as he did not desire there and thou greater publicity. See Matt. xii. 16. 32. They understood not that saying, etc. They had before this received some idea of the possibility of his death and resurrection ; but this idea of death by murder horrified them, and they feared and hesitated to talk about it. 33. Here, while teaching them humility, ho illustrates his omniscience or God-attributca. 35. Just now they seemed to have emboldened themselves to ask. Matt, xviii. 1. Humility is the road to honor, especially in God's kingdom. 36. See references. 37. The way to receive or accept God as our Father is to receive Christ as our Saviour, and the way to do this is to seek him in all humility. ' " Nothing in my hand I bring : Siiui)ly to thy cross I cling." Chap. X.] NOTES ON ST. MARK. [Vee. 1-24. 38. We saw one casting out devils in thy name. This is recorded in Luke, but not in Matthew. This person is probably to be re- garded as one who had a measure of faith in Christ, but had not as yet become" identified with his disciples. 39. Lightly speak ; be in opposition, as the idea is in Luke ix. 50. The lesson taught here seems to be that they should encourage every evi- dence of true faith. It was not so much a ques- tion of association as of faith. While perhaps he should be with the multitude of disciples, yet Christ is lenient so long as by casting out devils in Christ's name he showed a degree of faith. This does not teach laxity of doctrine, for the man recognized Christ as his power, but it does recognize freedom and liberality as to society or associate forms. 41. Whosoever shall give you a cup of water to drink, etc. This passage seems quoted from the discourse in Matt, x., but its appli- cability is here manifest. In fact, the idea is the same in Matt. x. 42 and xviii. 6, etc., where the parallel to this chapter occurs. 42. Offend (see Matt, xviii. 6), cause them to stumble, or be the occasion of sin. 43. Hell. See note on Matt. v. 22. 44. Where their worm dieth not. This seems quoted from Isa. Ixvi. 24, as appropriately expressing the doom awaiting sin not cut oS" or forsaken. It refers to the Gehenna or final place of torment. 45. If thy foot offend thee, etc. All these weighty verses express tersely and truthfully the importance of decided lopping ofi" of all that per- tains to the carnal, if it is likely to make wreck of the spiritual. It speaks unmistakably as to the impending crisis. 47. The comparison here is still more strongly applied, "kingdom of God" being substituted for life, and "hell-fire" for the earthly hell or Ge- henna. Matt. V. 22. 49. For every one shall be salted with flre, etc. This seems to be a proverbial saying, applied as appropriate to what has just been said. "Salt" is the emblem of preservation, and fire either of testing to purification or of consumption. There is evident allusion to Lev. ii. 13 and 16 — "made by fire." The idea to us seems this — that every one must be subjected to fire or trial after having undergone the preparatory process; but it would only be after having been prepared, just as of old the sacrifice was first salted. Alford ob- tains this view: "On account of the universal sin- fulness of our race every one must be salted with fire — either by his voluntarily entering upon a course of self-denial and earnest renunciation of his sin, or by his being involuntarily cast into the place of punishment." See Lang obedience to law, and this man was not only sin- cere, but also, being justified by pardon and faith, he had real justification before the Law also, as the Pharisee had not. 15. From chapter x. to this point we have found' much in the narrative of Luke not recorded by other Evangelists, but he now returns more to the parallel record. 16-30. See parallel accounts in Matthew, etc., and notes. 31. These instructions were given as they jour- neyed by the way of Jericho to Jerusalem for the last passover. Jericho was about twenty miles from Jerusalem. 32. Spitefully entreated, roughly handled. 34. Neither knew they the things. They knew not the full import. In due time they would see, and would thou recognize the truth,, and in the prophecy find new material for faith. 35. See note in full on Matt. xx. 30 and Mark X. 46. 43. Thus again was the divinity of Christ proven before the people; and as it is now near the time for a fuller unfolding of the gospel method, their praise is not restrained. It was- only a few days previous to the hosanna welcome: into Jerusalem. 885 Chap, XIX.] BIBLE NOTES. [Veb. 1-37. CHAPTER XIX. CHRIST BY WOED AND DEED FUKTHEB ILLUSTEATES HIS MISSION AND THE NEW DISPENSATION. Veese 1. Entered and passed through, was entering and passing through. (Connect with last chapter.) The reading here favors the idea that one blind man was following on, and was cured on the way out. 2. Chief among the publicans, tax-gath- erers. A Jew, but as such despised by many, because he aided the Romans in collecting taxes. 4. Sycamore tree. See ch. xvii. 6. 8. I give to the poor ; that is, I now resolve to do so. He relaxed his love of money, and at the same time restored his exactions. False accusation, extortion, by accusing him of not having paid enough. Ch. iii. 14. 9. Forasmuch as he also is a son of Abraham, inasmuch. He was entitled to the blessings of this salvation as a true Israelite, although a lost sheep of the house of Israel. The verse contains a reference both to his lineage and to his being now made a true Israelite by salva- tion. 11. As he was nearing Jerusalem he thus went on to speak, because they thought that he would soon reign in Jerusalem as a temporal king. 12. A certain nobleman went into a far country, etc. Christ is thus represented as leav- ing his servants for a time, in order to go away from earth to heaven. He not only went to pre- pare a place, but left his people with their duties and responsibilities, and with abilities to meet them. Compare Matthew and Mark. 13. Ten pounds. If the Hebrew mina is meant, it would be about thirty-six dollars; if the Greek, about fourteen. Always in giving amounts we are to remember that they are rela- tive. Thus fourteen dollars represented then a very different sum from what they would now ; for then a penny a day was as good wages for labor as a dollar is now. Occupy, employ or operate with. 14. His citizens, his own countrymen, and those of whom he was the rightful King. Their intense enmity is shown in that they are not con- tent to let him go without some expression of con- tempt. . 15. Having received the kingdom. He did not fail in receiving a kingdom not of this world. 18. Thy pound. He does not even say, "I with thy pound," but modestly hides self. 386 20. Which I have kept. His duty was not only to keep, but also to use. His sin of omission was no better than a sin of commission. Napkin, handkerchief or sweat-cloth. 21. Austere, tenacious, strict, exacting. Matt. XXV. 24. Thou takest up that thou layedst not down. His excuse is, that he knew his lord was in the habit of taking up or receiving more than the original loan, and required a strict account ; and therefore, lest he should lose the original, he will not use it at all. The excuse is not that of a faithful servant, who, knowing the strictness of his master, will not only keep the seed given him, but also sow in faith and be able to make full return. 23. Into the bank, to thie money-dealers.. With usury, lawful interest. 26. See Matt. xxv. 29. 27. This verse corresponds in idea with Matt. xxv. 30. God is just as well as merciful; and the unjust shall receive, at his second coming, that vengeance which righteous retribution re- quiroth. While free from the malicious infliction of men, the necessary justice of Jehovah will fall upon the sinner. This parable has many points of resemblance to that of Matt. xxv. 14, and the lesson taught is the same, but still it is to be regarded as distinct. The similarity is an illustration of the importance of not confounding analogous parables, miracles and sayings. Christ often, in some degree, re- peated his teachings by similarity of sayings, which were not identical as to time or place. 28. He went before. The form of expression here, and also in Mark x. 32, seems to denote not only advance, but also his passing on to the final conflict and consummation of his glory. Christ reached Bethany on the Friday or Saturday before his death, and during Passion Week we aro able to trace.his progress each day. Jericho, from whence they had come (ver. 1), was about twenty miles from Jerusalem. Bethphage and Bethany wore not far apart, and were both in the vicinity of Jerusalem, Bethphage being the nearer (Matt. xxi. 1, 17) and Bethany only two miles out. 30. A colt tied. See Matt. xxi. 5 and Mark xi., etc. 37. At the descent of the mount. Here Chap. XX.] NOTES ON ST. LUKE. [Ver. 1- the whole city and temple spread themselves out to their view, and as they descend the mount louder and gladder are their hosanna shouts. 38. Peace in heaven, etc. The phrase de- notes praise and glory and universal sway. He is called the Prince of peace because subduing all to himself. The hosanna cry is given by Mat- thew and Mark. See Harmony. 41. He beheld the city, and wept over it. The praise of the people did not lead him to for- get the sad destiny of the holy city, and the doom awaiting unfaithful Israel. This record is pre- served only in Luke. 42. We may paraphrase thus : " Oh that thou, also after so long a time, or in this set day to favor Zion, hadst known that which concerned thy peace I" ■ But now they are hid from thine eyes. This hiding was at once a result of their guilt and a part of the judicial penalty and punishment falling upon them. 43. For the days shall come upon thee that thine enemies shall cast a trench about thee, etc. This prophecy was literally fulfilled. The Romans, about forty years after, did build both an entrenchment and a wall, and thus besiege the city; and so complete was its overthrow that they ploughed the place of the temple for treasure, and covered the city with the blood of the slain. 44. The time of thy visitation. See ver. 42. Their day of visitation was when God spake to them by his prophets, and most of all when he sent his Son. They were punished, not because they had so often sinned, but because they rejected the great salvation so freely offered them. 45. See references. Thus he taught the irregu- larity of prevailing customs, asserted his kingly, priestly and prophetic prerogative, and proceeded to clear the temple of its pollutions. Thus was it signified that the old dispensation should vanish before the new. This was a second temple-cleans- ing. The first occurred near the beginning of his ministry, and is recorded in John ii. 13-15. See notes on Matt. xxi. 12, 13 and Mark xi. 15-17. CHAPTER XX. CHRIST BY HIS TEACHINGS FURTHER AFFIRMS AND ILLUSTRATES HIS MESSIAHSHIP, EXPOSES THE PREVALENT HYPOCRISY, AND DECLARES THE PRINCIPLES OF THE NEW DISPENSATION. Verse 1. One of those days. Probably the Tuesday before the crucifixion. 4. Baptism here stands for teaching or doc- trine ; and unless they had made up their minds as to the forerunner of Christ, they were not pre- pared for an answer to this question. This in- volved the whole matter, for John testified of Christ. Mark xi. 27. 8. Neither tell I you. He could, but saw fit not now to answer them. 9. This represented the Jews, and thus had God given to them a vineyard, and thus did they tre&,t his servants. 14. Let us kill him. Thus they treated Christ. 10. God forbid. They saw how it applied to them, and thus declared it should not be so. 17. See Matt. xxi. 42. 19. Their fear of the people is the reason given why they did not at once lay hold of hira, and their perception of the meaning of the parable is the reason why they desired to do so. 20. Just men, honest inquirers. 21. Neither acceptest thou the person of any. Thou dost not regard the person of any so as to show favor, but art governed by exact justice. 22. See Matt. xxii. 19, etc. 36. Being the children of the resurrec- tion. Christ is the Fountain and Father of this new life, and so they are the children of God. As death is the sign of sin, so resurrection is the sign of redemption, and we are therefore made chil- dren of God by this resurrection. 37. Showed, disclosed. He thus quoted to the Sadducees from their own authority. It is, "I am," and not "I was" or "I have been." 38. For all live unto him, for him all are living. His relation to humanity is always a living relation ; for, although men (Jie as to the flesh, they live in the soul, and before God they are ever in a sense living men, as he is their living God. We have had occasion to notice before how prominently the doctrine of the resurrection is in- sisted upon in Scripture, and Paul fully declares its vital importance in 1 Cor. xv. 13, etc. 387 Chap. XXI.] BIBLE NOTES. [Veb, 4-37. 39. Tlicso Boribos, who wore riiarisees, wore pleased to see the Sadducees thus answered. Both felt the force and power of the argument, and now Christ takes the opportunity to prove by precisely the same kind of reasoning his Messiahship ; so that those who considered the former argument conclusive ought to be convinced on this point. The scribes did not. hesitate to call him David's son, and yet David called him his Lord, showing an ever-living Saviour and an everlasting rela- tion. 42. The Lord said unto my Lord, Jehovah said unto my Lord. Jehovah, as the covenant Qod-numo of tlio God of Israel, Baid unto tlio Lord, or David's expected Messiah, Sit or wait until I will give to thee full dominion. 44. See notes Matt. xxii. 42-46 and Mark xii. 36. This is not intended to show David as con- tradictory, but rather to awaken their thoughts — to show them that seeming contradictions were not always real; that Messiah had an ever-living re- lation to his Church, and was not merely a tem- poral king, but that, although descended from David by the flesh, he was even in David's time David's Lord. 46. Chief rooms, chief seats. CHAPTER XXI. CHRIST ILLUSTEATES PEACaTCAL EELIGION AS .OPPOSED TO SHOW, FOEETELLS COMING EVENTS, AND BY HIS TEACHINGS PEEPAEE3 HIS DISCIPLES THEEEFOE. Verse 4. See Mark xii. 42. 8. See in full notes on Matt. xxiv. 11. And great earthquakes, etc. Profane history records enough to show a large fulfilment of this prophecy. 12. For my name's sake, because professing me. 13. Turn, result. Testimony, a witness in your favor. 18. Perish. They should be imperishable, not as ever-living on earth, but as immortal with God. 19. Patience, endurance. Possess, gain or preserve. He that shall en- dure to the end, the same shall be saved. Mark xiii. 13. 22. Vengeance, righteous visitation. 24, Shall be trodden down of the Gen- tiles ; in this case led on by the Romans. Jose- phus states the slain at over one million, and the captives about one hundred thousand. Until the times of the Gentiles be fulr filled, the time of their sway. It has not yet ended, but this would seem to intimate an end. The whole description is that of general turmoil and confusion. ; 27. Coming' in a cloud. Hengstenberg 388 , , , shows that "coming in a cloud" often means simply coming in judgment. 28. See Matt. xxiv. 33. These very commo- tions would betoken the approaching deliverance. The Christians were delivered, and the overthrow of the Jewish power freed them from persecution. 32. This generation shall not pass away till all be fulfilled. These events should prove the near approach of the kingdom of God, or tho completed establishment of the new dispensation. With the overthrow of the Jewish state in that generation the theocracy would completely pass away. The Law would be fulfilled in the gospel, and give place to it. 34. Surfeiting, revelling. 35. This refers to the ungodly and unwatchful world. 36. To stand before the Son of man ; that is, with acceptance, as those acquitted and to remain with him. 37. The Mount of Olives. This was to him a place of retirement for holy contemplation and prayer. After the labors of the day in the tem- ple, he retired in the evening to pass the night with his friends in Bethany, on the eastern side of, the Mount of Olives, two miles from Jeru- salem. ' CuAP. XXII.] NOTES ON ST. LUKE. [Vbb. 1-28. CHAPTEK XXII. THE LAST DAYS OF JESUS IN THE CONSUMMATION OF HIS SACRIFICIAL AND ATONING WORK ; AND THE CIRCUMSTANCES RELATING THERETO. Verse 1. The feast of unleavened bread. This feast began about April 15th, and lasted till April 21st, inclusive. The opening event was the passover, or passover supper, on the 14tb, and, strictly speaking, the 15th commenced the seven days, of unleavened bread. The two, as here, are often identified, and the passover itself called the feast of unleavened bread. ■ As to the feast, see Lev. xxiii. 44, etc. 2. The chief priests and scribes, the San- hedrim, the great council of the Jews. Sought how ; that is, secretly, as because of the people they feared to do it openly. 3. Then entered Batan. The idea here is that he now began to tempt Judas to this great crime; not an actual bodily possession, but an iifusion of his wicked purpose. 4. Captains, the Levitical guard of the temple. 5. This was probably on the Wednesday before the crucifixion. Covenanted, bargained. 6. In the absence of the multitude, with- out attracting the multitude, that no tumult might be excited. 7. The passover must be killed, the lamb. 11. Good man, master. The Master, the Teacher. Guest-chamber, room to let, or upper room. 12. Upper room. This was the best room of the house. Furnished, spread or prepared for guests. 14. The hour, between 3 P. M. and dark. He sat down, and the twelve apostles with him. All the apostles were present, Judas the traitor as well as the others. 15. With desire I have desired ; that is, I have greatly desired — a Hebraism to express the most earnest longing. 16. Until it be fulfilled in the kingdom of God. The passover was fulfilled in the per- fected introduction of the kingdom of God or new dispensation. Christ is called our Passover. As the passover was a sign of deliverance and sacrifice, a commemorative and thanksgiving or- dinance, it typifies what the Lord's Supper cel- ebrates. ' 17. He took the oup and gave thanks. etc. This is not the designation of the cup as a part of a neVv ordinance, as in ver. 20 and the parallel of Matthew and Mark, but, as noticed in ver. 16 and 17, the bread and cup in their usual method at -the passover are distributed with this accompanying remark. It was at the use of the third cup in order that the Lord's Supper was instituted, and not at the first (ver. 17) or the second, which is not expressly mentioned. 19. In remembrance of me, that you may think of me. 20. This cup is the new testament in my ,blood, the sign of my new will, covenant or dis- pensation, ratified by blood. It is called the cup of blessing. 1 Cor. x. 16. 21. See the record of Matt. xxvi. 24. Luke gives the general fact, while in Matthew we have the period of time more distinctly marked. Judas commenced the passover supper, but probably did not celebrate with them the Lord's Supper. 24. There was also a strife among them. Still they had thoughts of a temporal kingdom. Luke does not say that this strife was after the supper, and perhaps, as often, does not here give events in their exact sequence; but it no doubt had occurred quite recently, and showed how im- perfect their views still were. But they had repentance toward God and faith in the Lord Jesus Christ, and this made them true disciples, even though feeble in their conception of the grandeur and glory and nature of the true king- dom. 25. Benefactors, great ones. It was a name often conferred on kings, or those who for great services had received benefices. ', 26. As he that doth serve ; that is, Christ. 27. For whether is greater, etc. Although the servant, in general, was less than the others, yet he himself, though thus greater than all, con- sented to serve, and so they should be humble. The narrative of John xiii. 12-17 may belong to this time, or, if not, is illustrative. 28. In my temptations. Christ all his life was being tried, if so be he should overcome sin and the tempter. It is said, after the first temp- tation, that when the devil had ended all the temptation he departed from him for a season; and that he often returned we have full evidence. 389 Chap. XXII.] BIBLE NOTES. [Veb. 30-65. Christ overcame, and is set down with the Father in his throne. 30. That ye may eat and drink at my table, etc. Thus he fully discloses the nature of his kingdom as spiritual, and not temporal. They shall be his guests, and be exalted to honor and dignity in the Church triumphant. Judging the twelve tribes of Israel, be as prime ministers in the glorified Church. It is not intended as a definite revelation of position, but as denoting that their order and exaltation shall be such as may be their due. 31. And the Lord said, Simon, etc. It is not improbable that feter had a double warning as to his denial, and that this and the passage in John xiii. 36-38 refer to the first, while Matthew and Mark give the one occurring on the way to Gethsemane. 32. I have prayed for thee, that thy faith fail not. Although he should fall he would not fail. Christ is the Intercessor, and his interces- sion is ever prevalent. Him the Father heareth always. ' Converted, turned back or brought right. He did indeed warn and strengthen. See 1 Pet. v. 10; 2Pet. i. 12; iii. 17, etc. 36. Scrip, haversack for provisions. A time was at hand in which he would allow them to be cast upon their own means of defence. They were, and they all forsook him and fled. 37. An end, speedy accomplishment. 38. Here are two swords. Whether these were accidentally present, or belonged to some of the disciples, we know not. Christ merely waives the reference to them. He afterward showed that he needed no such weapons for himself. Ver. 50 and John xviii. 10. 39. Went, as he was wont, to the Mount of Olives. Before this the final hymn was sung the farewell discourse of Christ given, and his in- tercessory prayer ofifered. John xiv. — xvii. He was now on his way to Gethsemane, called (ver. 40) " the place." Compare in full the parallel. 42. Remove this cup, etc. Luke gives in condensed form what we find elsewhere given in detail. 43. God often, when he does not remove the cup, gives sustaining grace to bear it. 44. This verse seems to describe mortal agony in its intensest form, but the cross was still .to be endured. 45. He found them sleeping for sorrow. The events of the last few hours had exhausted their bodily endurance, and they fell asleep. 390 46. Why sleep ye ? etc. This seems to have been after that recorded in Matt. xxii. 45, and accords with ver. 46 of the same chapter. Judas' is seen approaching, and they are once inore warned against temptation. Enter into, fall into. 47. He that was called Judas, etc. A comparison of narrative shows independence as to form of statement, but coincidence as to general facts. See Matt. xxvi. 47, etc. 48. With a kiss, the hallowed sign of friend- ship. 60, One of them smote the servant of the high priest, etc. This was Peter. John xviii. 10. 51. Jesus answered and said. Suffer ye thus far. He said more also, as recorded by Matthew. " Sufler ye thus far ;" allow me to be free long enough to restore this wound. If this is the meaning, the words were addressed to the mul- titude hastening to seize him. Others view the address as to the disciples, and as equivalent to, "exercise forbearance and sufler wrong, if it need be, just now." 52. Captains. See ver. 4. Leaders of the priests and Levites, who guarded the temple, 53. This is your hour and the power of darkness; that is, the chosen time /or a dark and wicked deed, in which the power of the ruler of the darkness of this world is manifest. Eph. vi. 12. Compare Matt. xxvi. 56 and Mark xiv. 49. It was also their hour in the sense that it fulfilled prophecy. 54. Peter followed afar off. John followed also, and went into the palace of the high priest while Peter stood without, 55. In the midst of the hall. The open court or stone-paved yard around which Oriental buildings were constructed. 57. In Mark xiv. 68 we have the answer, both as here and as in Matt. xxvi. 70. 59. Another confidently afiarmed. It would seem from Matt. xxvi. 73 that several thus spoke. As a Galilean he showed a form of pronunciation which they detected. 60. I know not what thou sayest ; that is. It ia no such thing. 61. The Lord turned, and looked upon Peter. The door of the palace opened into the court, and Christ could thus easily see him, 65. Other things blasphemously spake they, etc. It is quite evident, from the fact that each Evangelist adds something not noted by the other, that we only have in all a part of the mani- Chap. XXIII.] NOTES ON ST. LUKE. fold buffetiiigs of our Lord. At best we can but obtain glimpses of his sufferings for us. 66. Into their council, Sanhedrim. 68. They would not give him an opportunity [Veb. 2-39. to argue with them, or let him go if he proved his innocence. 70. Ye say that I am ; I am what you have said. CHAPTER XXIII. CHRIST ACCUSED BEFORE PILATE, AND SENT TO HEROD.— BAHABBA8 RELEASED.— CHRIST DELIV- ERED TO BE CRUCIFIED.— HIS CRUCIFIXION, DEATH AND BURIAL. Verse 2. Pexvertingr the nation, turning the nation aside from loyalty. 3. Thou sayest it ; that is, I am. 5. Jewry, Judea. 9. See Matt, xxvii. 14. 11. His men of war set him at naught. His body-guards treated him with contempt and indignity. Gorgeous, bright-shining, such as kings wear. 15. Done unto him ; rather, by him. 16. Chastise him. He regards him as an en- thusiast who was worthy of some punishment, and in order to satisfy the Jews proposes this. 17. He must release one unto them at the feast. We do not know the origin of this custom, but it seems as if typical of that release which the mercy of Christ gives to the condemned, and as if pointing to a method of escape. It was a release at the passover — a symbol of justifica- tion, a freeing of the guilty because of the paschal feast. So we are freed through Christ our Pass- over. 19. Sedition and murder were two capital crimes. 23. Instant, importunate, demanding. 25. The supper was on Thursday evening. At midnight Christ was arrested and led before Caia- phas and the Sanhedrim. At six o'clock on Fri- day morning he was brought before Pilate, cruci- fied at nine, darkness reigned from twelve till three, and he was buried before sundown. He was arraigned at night, bound as a malefactor, beaten before arraignment, struck in open court during trial, tried on a feast-day before sunrise, compelled to criminate himself on a charge not criminal, and sentenced on the day of conviction. All this was contrary to all law. 29. This refers to the time of siege, when pa- rents would bewail for their children. 30. Say to the mountains. Fall on us, etc. Language expressive of great coming peril. 31. For if they do these things in a green tree, what shall be done in the dry. This is no doubt a proverbial saying, the meaning of which was quickly discernible at the time. If in a time which they considered in some respects flourishing they do thus, what shall be done when they become like dry stubble, fit for burning? Or, if to me, an innocent victim, they do thus, what shall be done to the dry or useless wicked ? The verse conveys the idea of accumulating guilt, and as a consequence of intensified punishment. The period of Christ's presence with his Church and with the Jews ought to have been to them a period of greenness or flourishing vitality ; and if they acted thus in so favored a period, what would they not do wlien he should withdraw from them, and leave them dry and desolate to work out the consummation of their national crimes? 33. Calvary. In the three other Gospels the Hebrew name of the place, Golgotha {place of a skull), is given. Here the original is not Calvary, but Cranion. Calvaria is the Latin translation of this word adopted by the Vulgate, from which Calvary found its way into our version. The word has the same meaning as Golgotha, and is rightly translated in the margin, " the place of a skull." Why it received this name is unknown. 34. Father, forgive them. This was a prayer for his murderers. They know not what they do ; are ignor- ant of the real nature of the act they are per- forming. Sins of ignoriince are not so heinous as known and wilful transgressions; but that they have need of forgiveness this very prayer proves. 35. The rulers also with them derided him, etc. Not all the people derided. Some were impressed, some stood silent; but others (Mark xv. 29) joined the chief priests. If he be Christ, the chosen of God. The Anointed Choice or Beloved One, whom they recognized as prophesied to come.- 36. See Matt, xxvii. 48. 39. And one of the malefactors, etc. 391 Chap. XXIV,] BIBLE NOTES. [Yer. S-49. Muttliow and Mark speuk of both of tliem as reviling, and no doubt tlioy did ; but this marks a change of heart in the one. . 43. Matthew Henry says in substance: "We have one death conversion, that none may despair, and but one, that none may presume. We know not that this thief had ever before met or heard of tlie Saviour, but -we do know that G6d's grace can reach the penitent anywhere this side of death and the grave." 44. See parallel in Matthew. 45. Veil. See Ex. xxvi. 33 and Heb. ix. 8. 46. Other Evangelists say he "cried with a loud voice," but Luke gives the language. He gave up the ghost, yielded up his spirit. The idea is that of his own assent thereto. His death was voluntary. ' 48. Smote their breasts ; a sign of anxiety and distress. They felt these to be ominous signs, and had serious forebodings. 49. See ch. viii. 2, etc. 50. See Mark xv. 42. '54. The preparation, for the sabbath. The Jews stopped work on Friday afternoon. This was the fore-sabbath, and during the passover period. It was regarded as a special time, but not so sacred as the sabbath. 55. The women also, etc. This was the funeral train. 56. Rested the sabbath day. The sabbath here alluded to was Saturday, and was the last, since the resurrection on the next day made of it a memorial event greater than that of the Creation. CHAPTEK XXIV. a?HE EESUEEECTION AND ASCENSION OP JESUS, AND EVENTS CONNECTED THEREWITH. Veese 3. We have, here following a detailed account of the evidence that Christ had actually risen. It should be compared with the other Evangelists. They all aid to illustrate each other, and slight differences and additions are not contradictions, but add to the fulness of the proof. 4. Two men. These were angels in human form. John xx. 12. 10. It is evident, on comparing these verses, that several groups of women visited the sepul- chre, and also other apostles besides Peter. Ver. 24 and John xx. 8. 13. Two of them, of his followers. Threescore furlongs, about six and a half miles. 16. Holden, hindered or prevented from recog- nition. 17. Communications, discussions or anxious conversations. 24. But him they saw not. While having some flashes of hope, as they had not yet seen the risen Lord, they doubted. The whole design of this chapter, as of the closing accounts of the other Evangelists, is to furnish the evidence of the resurrection and ascension of our Lord. The evidence afforded is such as answers all the de- mands of creditable human testimony. 25. Pools, void of understanding. He re- 392 preaches them that on account of his death they should doubt as to his being the King and Re- deemer of Israel, since his very death accorded with prophecies of him. 26. Ought not Christ to have suffered these things ? etc. He claims that such an end became the Redeemer, and was part of his ap- pointed work. 28. He made as though he would have gone farther. He made toward going farther, as he would have done had they not constrained him. The idea of pretence is not in the Greek. 34, Saying ; that is, they found the eleven thus saying. ■' 35. They joyfully add their testimony. 38. Thoughts, questionings or doubts. ' 39. Behold my hands and my feet, etc. Here is a third demonstrative and unmistakable evidence. 41. Meat, food. 47. That repentance and remission of sins should be preached in his name among ^11 nations, beginning at Jerusa- lem. This is thus stated as the thing prophe- sied, of which they now had a part fulfilment in his death and resurrection. 49. The promise of my Father. The Holy Spirit. Acts i. 4. Endued, invested or filled. Chap. XXIV.] NOTES ON ST. LUKE. [Vee. 50-53. 50. Bethany, a village on the Mount of Olives, about two miles east of Jerusalem. 51. Luke, with the usual brevity of his Gospel, here gives leading events, without reference to time. We find from Acts i. 3 that forty days in- tervened between the resurrection and ascension. 53. The evidence was now so full and complete that the separation does not mar it, but they rec- ognize their Lord as triumphant in his ascen- sion. In the temple. It probably refers to an upper chamber, which had thus become their temple or place of holy concourse. See Acts i. 12, and refer- ences. . We have before noticed that the all-prevalent design of the Gospels is to set forth Jeaus Christ ; to show him by word and deed, by the fulfilment of prophecy, and by his actual life, as the true Messiah and the Saviour promised ; and then to lead men by repentance and faith to receive him as he is offered to us in the Scripture. Such an exhibition of Christ in order to be practical and effectual, in order to lead to permanent results, must in addition reveal the inadequacy and formalism of the then existing Judaism ; must be accompanied with the construction and plan of organization of the Chris- tian Church ; must announce the principles and practices of the new dispensation ; and thus must present the gospel method, with this Redeemer Christ as the Founder, with faith in him as the con- dition of reception, and with conduct worthy of repentance, as the natural and indispensable fruit of such acceptance. We cannot too often notice how thoroughly and successfully the Gospels attempt and accomplish this design. They are not all alike in the mode of presentation ; they arc not consecutive or exhaust- ive in their details ; they do not attempt to give us anything more than specimens of what was said and done ; but they do present us enough to prove this Christ, the Messiah, the promised Redeemer, the Immanuel God with us, the only hope of a lost world; to show even a Jew why Judaism is insuf- ficient, and why the Law should be supplanted by the Gospel ; and then by precept and example, both of Christ himself and of his followers, and by his outlining of the Christian Church, to show us how we are to accept and keep the faith and secure eternal life. This is all we need ; and had greater bulk of testimony been added, it could only have perplexed and confounded by its voluminous extent. Enough is enough, and that we have. In prefatory and concluding remarks on former Gospels — to which, in order to refresh the memory and keep 'clear the leading point, it is well for the reader often to refer — we have noted not only the prevalent and all-pervading objects, but also the subordinate methods and individual peculiarities of each. While we find in Luke the same governing design that we have traced in Matthew and Mark, we find him adding to their records various miracles and incidents and sayings and illustrations, thus fur- nishing additional and corroborative testimony. While, like them, proving Christ to be the Messiah , foretold for the Jews, he is particular to present him as the Saviour of all (ch. xxiv. 47, etc.), and as full of human sympathy and divine power of salvation for all of all nations who will accept him. This Gospel gives us more of the life and character of Jesus than any of the others, and enables us to study especially his humanity, as the Gospel of John enables us to study his divinity; while all four Gospels unite in presenting him and the new dispensation in all the fulness and excellency which are needed to commend him to our hearts, and these Gospels as the gospel of our Lord and Saviour Jesus Christ. Vol. II.— 60 393 THE GOSPEL ACCORDING TO ST. JOHN. INTRODUCTION. The Gospel of St. John, while it so excellently aids to complete the square foundation to which the other three Gospels contribute, is quite distinct and additional. Except in the account of the suffer- ings and resurrection of Christ, it has little in common with the other Evangels. While its leading . idea, like that of the others, is to show Christ by his words and deeds, his life and his death and res- urrection, as very Christ, it deals more fully with his sayings and discourses than do the others. The record of several miracles is given, but it is still more prominent as a book of gospel discourse, in which practical religion is fully set forth and exemplified. It may be called more theological than the other Gospels, in that it spends more time and space in reasoning and in presenting doctrinal views. While the others are doctrinal, in that they present Christ as the true and only Messiah, and " repentance toward God and faith toward the Lord Jesus Christ " as the basis of all religion, this Gospel of John spends not so much time on the historical facts which furnish this basis as it does in confirming and comforting the Church, by giving us more fully the words of Jesus, and developing for us correct views of Christ in his special relations to his own people. It is doctrine more fully illustrated and applied. It was written probably about A. D. 90, at Ephesus, where John died A. D. 98, and is subsequent to all the rest of the New Testament records, unless it be perhaps a little anterior to the Epistles and to the Apocalypse by the same author. It addressed itself to a little later period in the history of the Churcli, and while carrying along with it the leading facts of the other Evangelists, it exhibits Christ in his tenderest declarations as to himself in his relations to his people. In order to do this, it especially presents his divinity, since without this doctrine his relation to the Church, however sympathetic, would be comparatively powerless. We must know that he is not only fond of his chosen, but that he is also of the Godhead, in order to feel that his Messiahship and Me- diatorship can be real and efiectual. Though he have love for man, yet if he have not power with God, where is the sinner's hope or the saint's consolation ? Hence his divinity and humanity both appear, and as perhaps false doctrine was already making its way into the Church, we have a series of utterances and miracles which seem especially intended to magnify Christ as one with God. Ch. v. 18 ; X. 30. In this Gospel his relations to the Father are fully and plainly set forth, and we not only see his humanity, but also the power of his divinity, and find that our faith is not only in one who would love to save us, but also in one mighty with God — our Immanuel, our Intercessor, one who answered the highest glory of God in the mediatorial work for the salvation of man. We are thus made to feel that " in him dwelleth all the fulness of the Godhead bodily." " Jesus Christ, the Eter- nal and Incarnate Son of God, the Light and Life of the world," says Owen, "we may regard as the great and leading theme of this Gospel." John, the beloved disciple of our Lord, is the author of this gospel. Holding the nearest and tenderest relations to Christ himself, to the apostles, the brother of James, the son of the faithful Salome (Mark xv. 40, etc.), the friend of the early disciples, outliving all the apostles, and outliving Paul thirty years or more, he was the patriarch of the Christian Church of the first century, behold- ing its trials and its triumphs here, sharing in its persecutions, but joying in a sustaining faith, and even while yet alive having visions of apocalyptic glory, which gave him to know more than any other mortal of the Church triumphant, as well as the Church militant. Surely the precious words proceeding through the Spirit of God from such a source are ever precious to the whole body of be- lievers; and, as with prayer for guidance we now go on to study this book of divinity, this "spiritual Gospel," may we find something of that same spirit guiding and controlling us, and taking of these precious things of God and showing them unto us 1 394 NOTES ON ST. JOHN. CHAPTER I. THE 00-EQUAL DIVINITY AKD MESSIAHSHIP OP CHRIST. Veese 1. In the beginning. The same as Gen. i. It is an assertion of uncreated existence. The Word. As speech or language is the medium of communication of man with man, so Christ, the Word, is the communication of God with man. Ver. 14 tells us plainly who this Word is. This one verse is argument enough as to the divinity of Christ. 4. In him was life. He is a source of life as well as a living being. With him is the power of conferring life eternal. The light of men. See oh. viii. 12. He in his coming shone out on the darkness of the world. 5. Comprehended it not; did not appre- hend, embrace and accept it. 6. The Gospel goes on to show that John the Baptist was not this Light. 7. For a -witness, to give evidence and testi- mony. 9. The true Light. Original or underived Light is the meaning of the Greek. Lighteth every man ; that is, is for a light to every man who believes and receives. The words "every," "all," etc., are often used to de- note full offer; and their natural usage in lan- guage forbids their being always pressed to a literal sense. That Cometh into the world. Bead the verse : " This is the true Light, which, coming into the world, lighteth every man." 10. He came as Messiah, and although Creator, yet the world knew him not, but rejected him. 11. His own, the Jews. 12. Power, both right and ability. The sons of God, children. Faith is the medium. 13. Here is a verse declaring the universality of salvation. Not of blood, " of bloods ;" that is, not Jew- ish stock merely. Will of the flesh, natural generation. Will of man, not even by the exercise of human intellect. 14. Dwelt, tabernacled, was a "Shekinah" among us. The glory, the very glory. Only begotten. He is the undivided ex- pression and excellence of the Father. 15. Preferred before me, has preference, and rightly has it, for he was pre-existent. 16. Grace for grace, grace upon grace; higher and more excellent grace than any before. 17. For the Law was given by Moses, etc. Moses was a law-giver, but not a grace- giver. As a law-giver his dispensation was good, since through the Law it prepared the way for the Gospel, and since by types and shadows it looked forward to a period of grace. 18. Moses was a prophet of God, but not, like Jesus Christ, co-equal with him. " No man," not even Moses, had seen God. In the bosom, expressive of intimate commu- nion. Hath declared him, is his manifestation or exegesis. 19. The record, account. Priests and Levites, the descendants of Levi through Aaron the high priest, and the other fam- ilies through Levi. This included the two classes employed in temple-service. 20. Confessed, openly avowed, unhesitatingly declared. We have noticed in the other Gospels how by deed and word, life and death, Christ is shown to be the Messiah, and how prominently the argument and proof are set forth. We shall find the same in John, and with especial reference to his equality with God. Here it is shown both that John the Baptist was not he, and also that John the Baptist's testimony showed Christ to be both Messiah and God. 21. Blias, Elijah. That Prophet (Deut. xviii. 15-18), the special Prophet or Messiah. 23. I am the voice of one. He was the voice or herald, but not " the Word." Make straight; a figure taken from the prep- aration of roads for coming kings. Isa. xl. 3. •396 Chap. II.] BIBLE NOTES. [Vek. 1. 24. The Pharisees were very particular about rites and ceremonies, and were disposed to deny John's rigiit to baptize. Ver. 25. They had an idea that the Messiah would come with certain prophets performing this rite. 26. I baptize with water. As if to say, "Christ's baptism will bo of a different kind." Matt. iii. 11. There standeth one among you. Christ was now about thirty years of age. 28. Bethabara beyond Jordan. The east side of the Jordan was thus designated. . 29. The Lamb of God. The Iamb was the symbol of atonement. Here was God's Lamb, offered once for all. Taketh away the Bin of the world, the sin- bearer. Isa. liii. 7. The Bin of the world ; not of the Jews only, but of the world. Through him all the nations of the earth were to be blessed : Gentiles as well as Jews were to receive the benefits of his atoning sacrifice, and to be included in the new dispensa- tion of his covenant. 31. I knew him not. He did not recognize him as Messiah until he was thus declared unto him, but as one looking and longing for the Mes- siah, and desiring that he should be manifested to his fellow-countrymen, he thus preaclied repent- ance and remission of sins, and baptized thereto. 32. John bare record, etc. See Matt. iii. 16. John now records the divine testimony of the Messiahship of Jesus. It is given by all the Evan- gelists. Hero it is said, " it abode upon him," so that there was no possibility of mistake by reason of the brevity of the sight. 33. He that sent me. See ver. 31. John the Baptist recognized himself as commissioned of God to be the forerunner of the Messiah, and now sees who this Messiah is. 34. Notice how from this point of proof this chapter follows on to give one after another the cumulative evidence of divinity. that is, was in his place as 35. John stood ; a teacher. 39. The tenth hour, about 4 P. M. 41. He first flndeth ; that is, before the otlier disciple, who was probably John himself, the au- thor of this Gospel. 42. Cephas, or Rook. His common name, Peter, is the same. It seemed intended to indi- cate that now Christ was about to construct or designate the foundation of his Church. Christ by thus naming and knowing Peter, without hav- ing before seen him, showed forth his divinity. 43. Would go forth, was about to go forth. 44. Bethsaida. This was probably a city on the west side, or, as some think, on both sides, of the Jordan, at its entrance into the Sea of Galilee, 45. Nathanael; probably the apostle Bar- tholomew, as he is generally named with Philip. It is the Hebrew name for the Greek Theodorus, and the Latin Deodatus — "given to God." , 47. Guile, deceit, hypocrisy. 48. Thou wast under , the flg tree ; prob- ably for prayer and meditation. 49. Rabbi ; the usual address to a master in Israel. Nathanael knew that only by divine om- niscience could Christ have known this fact. The case is parallel to the divine knowledge (ver. 42), and proves to Nathanael that he |s indeed the Christ. Notice , how the narrative has specific reference to the proof that Christ is indeed the Messiah and very God. His humanity is recog- nized in ver. 45, and here he is called by his divine name, "Son of God" (ver. 18), and liis sovereign name as Head of the Jewish nation, the King of Israel. 51,. Verily, verily, etc. This actually oc- curred. Matt. iii. 16, etc.; Matt. iv. 12; Luke xxii. 43. ' Whether the reference here is to some special scene, or to the ascension, or to those above mentioned, we cannot decide; but all the apostles saw evidence enough of close communi- cation between the Son of man and Heaven. CHAPTER IL 0HEIST8 DIVINITY AND 8UPEEME AUTHORITY ILLUSTRATED BY MIRACLE AND WORD AND PROPHECY. Verse 1. The third day ; that is, after the call of Nathanael. Cana, about seven miles north of Nazareth.' It was called Cana of Galilee, to distinguish it 396 from another Kanah. Josh. xix. 28. This is a frequent reason for the mention of the province or tribe where a place is. Mother of Jesus. We never hear the terra Chap. II.] NOTES ON ST. JOHN. [Ver. 2-22. father of Jesus used. Although Joseph was the legal or reputed father, his conception was of the Holy Ghost. ' 2. Was called, was invited. 3. "Wanted wine ; that is, when it began to give out. This unfermented juice of the grape was as ushal a drink there as coffee now is with us. 4. Woman ; anciently as much a term of respect as our word " lady." Observe how ten- derly and affectionately he used it (ch. xix. 26) in his address to his mother from the cross. Com- pare also Matt. xx. 13-15. What have I to do with thee "? This an- swer was intended for a trial of faith, like the case of the Syro-Phoenician woman and others. Ho therefore asks on what grounds she thus comes to him. The form of the translation is more abrupt than the original, but it was nevertheless intended as a test or thought-exciting question. While he knows that she has some faith in him as a Messiah, he puts her off with the still further remark that his time — that is, the time for work- ing miracles — ^had not yet come. But ver. 5 reveals the blessed expectancy of faith, and shows thdt his mother, like the disciple formerly named, had faith in his divine power. This view of the meaning accords with the context, and seems to us more tenable than others. 6. After the manner of the purifying, etc., or for the purpose of the purifying or washing before meals and at the feasts. They had divers washings. Matt. xv. 12. Firkins. A firkin was about nine gallons, and so there would be from one hundred and eight to one hundred and forty-four gallons. 8. The governor of the feast, the master of ceremonies, or the one who saw that everything was provided right. ' 10. Have well drunk, drUnk abundantly. The taste thus becomes blunted. ' ' 11. Thus again is his divine power and God- head manifested. Only seven miracles are re- corded by John, and these are illustrative of his teachings. 12. Capernaum, called his own city, as he abode there. Matt. iv. 13; It was oil th6 shore of the Lake of Tiberias or ^ea of Galilee. Not many days. Thig shows that Christ soon gives additional evidences of his supreme power and authority — his divine Messiahship. 13. The Jews' passover was at hand. This is our Lord's first passover, and this cleans- ing of the temple here is one ptior to that recorded by the other Evangelists. Both at the beginning and the end of his public ministry he performed this work, which was an apt emTslem of his puri- fication of the Church. 14. In the temple, its courts. It is reckoned that at one passover over two hundred and fifty thousand lambs were slain, besides sheep, oxen, etc. ; and it is easy to see how that which at first was intended for a convenience to those who had come unprovided might degenerate into most fear- ful worldlincss, as it no doubt did. 16. Scourge, whip. Changers' money. See Matt. xxi. 12. They had also been allowed to carry on their business here for the convenience of those who came from a distance, to change their foreign money into the sacred shekel which alone was received in pay- ment of the temple-tax. Matt. xvii. 24. 16. My Father's house. He thus claimed his divine relationship. 17. The zeal of thine house hath eaten me up; that is, "A desire for the purity and holiness of'the temple has taken fast hold upon me, as if to consume or eat me up." 18. Here again we have another kind of proof of the divine supremacy of the Messiah, Answered, asked. What sign, what evidence of special author- ity. Thus early do they seek a sign, when the act itself was sign enough. A similar demand was made from him by the Sanhedrim after the second cleansing. Matt. xxi. 23 ; Mark xi. 27, 28. 19. The only sign to be given should be that of Jonas ; that is, his death and resurrection. See Matt. xvi. 4. The body is elsewhere called a tem- ple. 1 Cor. iii. 16 ; vi. 19, etc, 20. It is quite probable they pretended to mis- understand him, and purposely gave this turn. The witnesses in respect to this saying are called false witnesses (Matt. xxvi. 60), and seemed to have added on purpose (Mark xiv. 55) words to intimate a different sense. Forty and six years. It was begun by Herod the Great in the eighteenth year of his reign, and the work had now been continued forty-six years; but it was not completed until thirty-five years after the death of Christ, and then only to be destroyed. 22. They did not fully understand the saying at the time'; but as often the fulfilment of a prophecy is its only perfect explanation, they recognized it, and found additional evidence of his divinity and Messiahship. He said not, I will be raised, but, I will raise. He was himself God. 397 Chap. III.] BIBLE NOTES. [Vek. 1-7. The Scripture. The Old Testament is here meant, as now they saw that the tenor of proph- ecy pointed to this event. Compare Ps. xvi. 10, etc. 23. At the passover, in the feast-day, at the feast of the passover. The feast of unleavened bread lasted eight days, and the whole is here thus designated, although the passover meal proper was the day before. 24, Commit, trust or confide in them, as all- enduring followers and real disciples. He knew all men. Thus is his omniscient divinity manifest. 25. The whole chapter is argument and demon- stration heaped one upon another as to this point, and the Evangelist sums up in this closing verse of the chapter the evidence thus far given of his essential Godhead. CHAPTER III, the natuke op true eepentance and faith. — further evidence a8 to the nature op John's mission and the divinity op cheist. Verse 1. A ruler of the Jews, a member of the Sanhedrim, the chief court and council of the nation. 2, Game to Jesus by night; probably to avoid publicity and from a cautious fear. We know that afterward, at least, he did not lack the necessary courage to defend Christ (ch, vii. 51, 62), and after his crucifixion to care for his dead body, Ch. xix, 39. 3. Verily, See ch. i. 51. Born again, born from above, from God. It is equivalent to ch. i. 13. See the kingdom of God, know the power of the gospel dispensation. 6. Born of water and of the Spirit, have that change of heart which is signified by bap- tism, and results from the influences of the Holy Spirit. It was a period of formalism and of pro- fessions of morality, but Christ would have Nico- demus know that this new or gospel dispensation required of men such profession as was signified by baptism, and such as resulted from the opera- tion of God's Spirit upon the heart. A view of Christ as a great Rabbi was not enough ; an ac- knowledgment of him as a Teacher sent from God, and with whom God was, was not enough. He must be seen as Christ, the Messiah, equal with the Father, and there must be confession of him before men, as signified in baptism and such change of heart as was wrought by the influence of God's Spirit. It would be pressing the sen- tence too far to say that thus baptism is made a saving ordinance, as it is here only spoken of as the prevalent sign of union with Christ and his Church. No Church could exist without a mem- bership, and some sign thereof, and no Christian 398 heart is willing to ignore the confession of its faith. Baptism is therefore spoken of, as we may say, necessarily, while the importance of tKe spir- itual birth is still more fully affirmed. Ver. 6. We thus have here. the doctrine of regeneration as consisting in a change of heart, the fruits of which are repentance toward God and faith in the Lord Jesus Christ; and we have this regeneration distinctly declared as something different from the mere exercise of human will, as something more than outward reformatory conduct, and as having essential to it the power of the Holy Spirit. As the soul is essential to life, so is this divine power essential to spiritual life. Body and mind are important, although man cannot exist without soul ; BO morality and the form of godliness are all important, but back of these, and besides these, must be that spiritual birth which infuses into character a still grander essence, and makes man not only good, not only law-abiding, but also a new creature in Christ Jesus. Blessed be God when a man comes to feel this and to realize his need of divine aiji, and to use the means of grace, and to rest upon Christ alone for salvation I He has done his part, and God, through his Spirit, will not be wanting on his part, 6, That whloh is born of the flesh is flesh, etc. Here a logical reason for this neces- sity is given. Like begets like; the carnal l)eget8 carnal, and therefore cannot originate the spirit- ual. It has no spontaneous generation in man, and must come from God, 7. Marvel not; let it not confound you, as if without a parallel. Mystery does not always aflfect belief, and even in nature it is quite possi- Chap. III.] NOTES ON ST. JOHN. [Veb. 8-31. ble to believe much that reason cannot fully comprehend. Even wind and weather have their mysteries. 8. Listeth, pleaseth. So la every one, etc. We may recognize the facta and the influence without being able to define all the phenomena. There are many things which we may experience which we cannot ana- lyze, and human experience is as often infallible as is human analysis. ~ 9. Nicodemus answered and said, etc. Nicoderaus is a cautious inquirer, but becomes an earnest saint. 10. A master, the teacher. 11. We speak; that is, we of the new dis- pensation. Ye receive not ; that is, ye Jews or ye rulers as a class. 12. Earthly things, things occurring on earth, such as this new birth. If they could not believe or understand this, how useless it would be to reveal to them as a people, the deeper mys- teries of heaven. 13. No man hath ascended up to heaven, etc. No man has knowledge of these heavenly things except myself, and I only from the fact that I am here as one come from heaven; and while here because of my omnipresence, am also in heaven, being myself God, the Son of man in heaven. 14. And, but, or indeed. Here commences the direct answer to the question of ver. 9. Nicode- mus, as one learned in the Old Testament, under- stood how the serpent was lifted up in the wilder- ness for the healing of the bitten ones (Num. xxi. 9), and did heal them because they obeyed and looked to it in faith. It was a type of Christ, who was to be lifted up on the cross. 18. Is not condemned, because through hiin the sentence and penalty of condemnation are set aside. 19. This is the condemnation, the ground which renders the condemnation proper. Light. It should read, " the Light " — that is, Messiah. The state of condemnation resulted from the fall, and this rejection of Christ now confirms the condemnation, and is so monstrous as in itself to make a condemnation beside which the other is scarcely worthy to be named. It is as if a prisoner is arraigned on several counts or articles of indictment, and being found guilty on the greatest, however palpable his guilt on the others, it is scarcely needful to refer to them. 21. Are wrought in God; that is, are such deeds as " are born of water and of the Spirit." While they have an earthly expression and confes- sion, they have a heavenly origin. It is an out- working in which both God and the sinner unite. Not only do they accord with his will, but are wrought for his glory. , 22. Into the land of Judea ; that is, came out from Jerusalem into the country.' Baptized. Ch. iv. 1, 2 shows how what is done by the agent is said to be done by the person him- self. John's baptism has been called the baptism of repentance for the remission of sins. This was a baptism of repentance and of confession of faith in Christ as the Messiah. It did not imply full and clear views as to the precise office-work of Christ, but was an admission of Christ as the promised Messiah, and was another step forward in the de- velopment of the new kingdom or gospel dispen- sation. 23. Salim. This was about eight miles south of Bethlehem, which' itself is six miles south-west of Jerusalem. The word "Enon" means foun- tains or place of fountains, so that it means there were many fountains or many waters there. Those who contend for immersion as the only method of baptism quote this passage as proof, while others claim that it refers to it as a fit place for great numbers to gather, as their cattle and themselves could be supplied with water. 25. About purifying. Compare ch. ii. 6. Here, however, it probably means there arose a question about baptizing — whether Christ or his disciples had a right to baptize. 26. Rabbi, Master. Beyond Jordan, at Bethabara. Ch. i. 28. 27. John answered and said, etc. He thus presents himself only as a man, and as receiving all his power from God; and plainly intimates that his course is right, and that this is the Christ before whom he is sent as a forerunner. 29. H6 that hath the bride is the bride- groom, etc. He here plainly claims himself as the friend of the Bridegroom, who is Christ, and the Church is the bride, whom Christ thus has under his care. The Song of Solomon and many passages in the prophets make us familiar with the comparison. Christ is called the Bridegroom of his Church. The marriage relation is the type of the relation between Christ and his people, and hence the spiritual unfaithfulness of the Jews is so often termed adultery, and they called an adulterous generation. 31. John thus proclaims Christ's divinity and his own humanity. Chap. IV.] BIBLE NOTES. [Ver.- 1-25. 32. No man. This as often is not ubsoluto, but equivalent to "scarcely any." While many flocked to hear Christ, few as yet became disciples. 83. Hath set to his seal, solemnly professed. Just as stamping with a seal anciently denoted ratification svnd acceptance, so by receiving the testimony of Christ as to his divinity and Mes- siahship, his disciples declared their faith in God. Here again is reference to the Messiah as equal with God. 34. God giveth not. the Spirit by meas- ure. Ills is the boundless fuliioss of coequal and coexistent possession. 35. Here again is divine equality. 36. He that believeth on the Son hath everlasting life ; that is, salvation through Christ. This faith is the condition. The wrath of God abideth on him. God's everlasting displeasure is meant. We can- not mistake such words as "wrath" and "abid- eth." As to the sense of such words as " wrath" applied to God, see Gen. vi. 6, etc. . CHAPTEE IV. JE8US BY HIS WOEDS AND DEEDS FURTHER ILLUSTRATES HIS DIVINE CHARACTER AND MISSION. It is here a terra of John the Baptist was Verse 1. The Lord. nearness, as "Our Lord." now cast into prison. 2. Jesus himself baptized not. His busi- ness was to teach and preach. 4. Go through Samaria. This was the nearest route. 5. Sychar, the same as Sychem or Shechem, afterward Neapolis, and now Nablous. See refer- ences. C. Jacob's well. This well is not mentioned elsewhere. Probably it was so called because for- merly used for the flocks and family of Jacob. Sat thus, as one wearied. Sixth hour, noon. 7. A woman of Samaria. A Samaritan woman. 9. The Jews have no dealings with the Samaritans. The rupture of the ten tribes from the Jews gave rise to great enmity in the times of Rehoboam, the son of Solomon, and many causes had added to it. Mixed races had, after the time of the Assyrian invasion, settled in this part of Palesline, and all were inimical to the Jews. See the account of their opposition while the Jews were rebuilding the temple, in Neh. iv. 2. 10. The gift of God, Christ, and eternal life through him. Living water ; the water of life or that which ensures life eternal. Rev. xxii. 1. 11. Sir; Gr. Lord. She is now more re- spectful. 14. Springing up ; uprising and outgushing. 15. Sir; Lord. She did not yet understand his meaning. 400. 17. Hast well said ; hast truly said. 20. Like many nowadays, instead of attending to the main point and seeking for the living waters, she is on ,the alert for an argument about a non-essential point. In this mountain. This was Mount Geri- zim, on which, after the separation of the ten tribes, a temple had been built. The Samaritans claimed that both Abraham and Jacob had there built altars and worshipped, and it is referred to in Dout. xxvii. 12. Tlie temple had been de- stroyed B. C. 129. 21. Nor yet at Jerusalem. This denotes an extension of the gospel. The Father. This term seems used here to denote the relation existing between himself and God, and inclines the mind of the woman to thoughts of the Messiah. It would not be the worship of God the Father only, but also of God the Son and God the Holy Ghost. Ch. v. 18. With the universality of religion they would come to have fuller views of the Godhead. 22. The Samaritans rejected all the Old Testament, and had very mixed views as to worship. Salvation, the salvation — the Saviour. The Samaritans denied that he was to spring from Judah, although what is said. Gen. xlix. 10, should have satisfied them. 23. And now is ; Christ had now come to in- troduce spiritual or heart-religion in place of formal service. 24. God is a Spirit, etc. This shows the rea- sonableness of a spiritual worship. 25. Tell us all things; declare as to the forms of worship. Now all was confused, < and Chap. V.] NOTES ON ST. JOHN. [Ver. 1-13. they differed greatly from the Jews, although ex- pecting a Messiah. 27. Marvelled. They saw she was only a Samaritan woman, and perhaps from his manner and her actions noticed intensity of interest. Yet no man said ; that is, to her. 29. Here again we have, amid all the incidental illustration and beauty of this narrative, its spe- cific point. It was new evidence of the Messiah- ship of this personage. 33. They could not as yet comprehend his spir- itual relations to the Father. 34. Finish, make complete. 35. There are yet four months. This probably refers to the interval , between sowing and gathering barley ; or it may refer to this time as four months from harvest. Christ presents as a contrast the fact that the spiritual harvest was already white, or ripe as the barley straw. 36. Reoeiveth wages. There is work and pay in God's vineyard. He that soweth. Christ is the great Sower, and his servants the reapers. It was also true that good men who had gone before had been sowing, although seeing no fruit. 38. Entered into, participating in or identi- fied with. 41. We are told only a part. 43. Into Galilee. This means Upper Galilee, as contrasted with Nazareth and Lower Galilee. 46. Capernaum. This was on the shore of the lake. The word here translated " nobleman " means courtier, and he probably belonged to Herod's court. 47. And heal his son, etc. This is similar to other miracles, but is not elsewhere recorded. 49. Sir, Lord. 52. Seventh hour, about one P. M. 53. This is again. The word " again " should be after the word " Judea." The miracle of turn- ing the water into wine had been previously wrought. CHAPTER V. JESUS BY HIS WORDS AND DEEDS FUETHER SHOWS HIMSELF TO BE THE SON OF GOD. Verse 1. A feast ; probably the second pass- over during our Lord's ministry. 2. Market. It is better to supply "gate" (Neh. iii. 1), instead of " market," as is done by the translators. A pool, bathing-place. Bethesda, " house of mercy." Five porches. Covered resting-places beside the pool, where sick persons tarried. 3. Impotent folk, persons powerless from disease. 4. We must accept the statement as a fact and as a matter of revelation, just as we do the fact of demoniacal possession and of miracles. Be- cause we have nothing of the kind now, it does not in the least discredit this statement. Jeho- vah, in difierent ages and diff'erent dispensations of his Church, has allowed difl!erent agencies and different means of grace. As this was an age of unclean spirits, of possessions of devils, etc., God saw fit to allow a spot where by the agency of a good angel or spirit a cure was wrought. Perhaps it was intended to remind the Jews not .only of a superintending and general, but also of a special, providence, and of that power which was to be Vol. II.— 51 raised up to cure not only the first, but also all! who would use the requisite means. We do not regard the passage as spurious, nor believe it necessary to endeavor to account for the power- of this water by any natural process, or to claim, that it was an illusion. It is true. Scripture sometimes states things as they appear, and we might claim that this was a superstition of the people ; but the chief fact with which we have to> deal is the miracle wrought on this occasion, and it is not at all necessary to deny that this water had some real power. Troubled the water, agitated it. Usually it was calm, but this visitation was known by the unusual moving of the water. 6. Wilt thou? Art thou willing? 7. Sir. "Lord" or "Master" is the meaning,, although it was also the common term of respect- ful address. 10. It is the sabbath-day : it is not law- ful, etc. This shows how far they carried their formalism. Compare Malt. xii. 2-13. Christ's design is manifest in v. 17, 18. He thus showed, himself Lord of the Sabbath. 13. Wist not, knew not. 401 Chap. V.] BIBLE NOTES. [Ver, 14-47, Conveyed himself away, turned aside. The multitude present made this easy to be done, and he did not then see fit to address the multitude or to do other cures, as he would have been pressed to have done. 14. Jesus flndeth him in the temple. This man went to the temple as the house of God, and there met Christ, so as to have a saving faith. 17. Hitherto, from the beginning. 19. Verily. See ch. iii. 3, etc. The Son can do nothing of himself; the Son can do nothing contrary to the will of the Father. The doctrine here is the essential unity of the Father and the Son. Compare ch. i. 20. Showeth him ; that is, so that he can do. 21. Quickeneth, raaketh them alive. 22. Judge th no man. This is an example of the language which, if taken literally, may mislead, but of which the meaning is apparent to the candid reader. He judgeth not directly, but coramitteth judgment to the Son. He subordin- ates himself, as human language must express it, in order to commit judgment to the Son. Yet this does not detract from their essential unity and equality. Office-works are spoken of compara- tively, even when there is equality in the subjects. The chief-justice administers oath to the President, yet the President is the chief of the nation. We avo to bear thoso views in mind in considering many passages, such as, " My Father is greater than I," etc. As a Redeemer, Christ is officially subordinate to the Father ; and yet we could have no better proof that these expressions are not con- tradictory than we have in these very verses, where the term "Father/' a natural term of su- periority, is used, and yet identity claimed. Ver. 18-22. 23. Honor, worship. i 26. Life ; that life-giving power which is im- plied in the idea of underived life. 27. He was Son of God (ver. 18), and being also Son of man, was the true Mediator. 30. I can of mine own self do nothing. Here again is the identity with the Father. Al- though supreme Judge, it is the supremacy of the Godhead. " Mine own self" means his own will, apart from the Father. 33. There is not only the testimony of the Father, but also of John the Baptist. Christ in his testimony thus conformed to the Mosaic law. Dent. xvii. 6. 35. Burnjng, lit up. The idea is that of one deriving light and using it. 36. But I have greater witness than that 402 of John, etc. Notice the fulness of evidence. He can appeal for witness to the Father, and if need be to John the Baptist, but the works them- selves are enough to show his Godhead — that he is the promised Messiah, and equal with the Father. 37. Ye have neither heard his voice. Some regard the witness referred to to be his bap- tism (Matt. iii. 16), and make ver. 38 to refer to the power of the Spirit, as if to say. Ye did not see his baptism, and have no special visitation of his Spirit, or have not received the Word, but ye are inexcusable, for the testimony of your own Scriptures, which ye have, is enough. Ver. 39. Others take it that they must not expect signs and sights, but must rely on the Word. In either case, the reference is to the sufficient testimony of the Scriptures. Notice how cumulative is the evidence as to Christ. 39. Ye think -ye have eternal life. Ye rightly regard them as the safe and sure guide to eternal life. 2 Tim. iii. 16. 40. Have life, eternal life. The Scripture itself, without its Christ, is barren of any way of eternal life. 41. Receive not. Although I come not as a temporal king honored of men, yet I am the all- seejng One, and as such know that you have not the love of God. It means not only do not receive, but also regard not. 43. Another shall come in his own name, him ye will receive. Over sixty false Christs have appeared, and have found many followers for a time. 44. How can ye believe, etc. Here is a philosophical reason for unbelief Those who are selfish, and honor-seekers one of another, are not likely to seek the honor that cometh from Gocl. Mutual-admiration societies never tend to spirit- uality. Prom God only, from the only God. 45. I will accuse you. As if to say, There is no real necessity for my accusations against you in order to insure your condemnation, for the Scriptures, and this law of Moses on which you rely for justification, are sufficient to convict you. 47. My words. They failed to accept the testimony of Moses in its spiritual power, and if so would not receive the mere word of one whom they did not regard as they did Moses. This discourse is a model of pointed and ex- haustive argument. I know not which most in adoring wonder to admire — the argument from Chap. VI.] NOTES ON ST. JOHN, [Veb. 1-43. his miracles and discourses, or that from his life, from his death and resurrection. Each seems complete in itself, and all blend in one excellent unity of proof. The Christian's faith cannot but be preciously upbuilded in reading and praying over such teachings as these. , CHAPTER VI. CimiST DY FUHTIIER MIRAOI.lil AND TEACHING RFTOWB IirS MRRSTAIIHIirP AND ITS ACCOMrANYINO DIVINITY. Verse 1. After these things. It is prob- ably about a year after. The design of the Gos- pel is not to furnish a consecutive historical narrative, but a record of events bearing on par- ticular points, and illustrating the life and cha- racter of oui* Lord. The Sea of Galilee, Lake of Gennesaret; also called Sea of Tiberias, from a town of that name on its shores. He went over to the north- eastern shore. 2. Notice that only a few of his manifold mir- acles are recorded, and still less by John than by the other Evangelists. 3. Up into a mountain, off' from shore, and there sat to teach his disciples. But still the multitudes followed. 4. This was the third passover during Christ's ministry, but he did go. Ch. vii. 1. 5. Compare the parallel accounts of this mir- acle. The statements are independent, and vary a little in detail, but are not contradictory. Pre- vious remarks had been made by the disciples ; or in Matthew we may have their reply to this direction of our Lord. 6. To prove him, to test his faith. 7. Two hundred pennyworth of bread, about thirty dollars' worth. 14. This miracle seems selected to illustrate the divine power of Christ, and to show the occasion of the discourse commencing ver. 26. The word " prophet" as used by them includes all that was expected of him as a king also (ver. 15), or as the promised Messiah. 16. The record of this miracle shows how Christ came to be on the other side at Capernaum, where he delivered the discourse recorded in this chapter. 19. They had thus rowed until three A. M., and had only gotten three or four miles. 22. The multitude knew that there was no other boat there save the one the disciples took, but as they had seen his miracle of the bread, they no doubt conceived that by some other mir- acle he had followed. In the mean time, some Tiberian boats had arrived, and many secured passage by these instead of walking around the lake. Saw, having seen. 23. Had given thanks. This keeps vivid his relations to the Father. 27. Sealed, confirmed and accepted as the Messiah. 28. Work the works, be employed in doing holy service acceptable to God. It is the Greek word for labor in ver. 27. • 29. Man always tries to subordinate faith to works, but God gives to each its order. Rom. v., vi., etc. 30. What sign showest thou, then, etc. As ever before, they seek some other evidence. They had just seen a miracle, and knew of an- other, which should have sufficed. 31. Our fathers did eat manna, etc. They would have him repeat the manna miracle, as more continuous and as a bread from heaven, and yet their fathers acted no better over it than they did about this. Ps. Ixxviii. 2, 4, 5. He. They applied this to Moses, but it is evi- dent from Ps. Ixxviii. that God is meant. 32. Here again he claims divinity. See ver. 35, etc. Giveth, is giving. 33. Clirist is not only a Sustainer, but also a Giver, of life. 35. I am the bread of life, etc. The words to the Samaritan woman accord with these. Ch. iv. 88. Mine own will ; that is, as separate from the Father's. It is an assertion of identity of will as well as of person. 41. They understood it as a claim to super- humanity. 43. Murmur not among yourselves ; that is, there was no reason for them to complain about this doctrine, for they had rejected Christ, and could not expect to form correct views as to these matters. 403 Chap. YII.] BIBLE NOTES. [Veb. 1-5. 44. Baise him up ; tluit is, us oiio saved. He giveth his Holy Spirit to tliem tliat aslt it. We can do notliing without Christ, and yet we have a part to do. We must try to come and try to be drawn, and whoever will or wishes can be drawn or constrained. 45. They shall be all taught of God. All are taught to come, but we must learn in order to come. "The prophets" here means the parts of Scripture thus called. 46. All along we have the doctrine of the Trinity. Of God, come from Him. 47. Verily, verily. Here the double inten- sive is used. 49. Did eat manna, etc. This was merely temporal bread, and many who ate of it died in sin. Ver. 31. 50. This ; that is, I. That a man, that any one. 51. My flesh. Allusion is here had to his crucifixion. The broken bread is with us the token of a body broken for the life of the world. 52. Strove, debated. 54. "Whoso eateth my flesh, etc. This is spoken of as equivalent to a confession of faith in Christ. It is not a saving act, except as it signi- fies only those two saving graces — repentance and faith. Raise him up at the last day. Notice this resurrection to eternal life or heaven as the crown- ing promise, the crowning triumph — grace grown to glory. 55. Meat indeed ; that is, the real spiritual hope of salvation is only in the cross of Christ. 57. The unity of the believer with Christ is thus illustrated by the unity of Christ with 'the Father. It is living, authorized, vital. 59. Compare Matt. xiii. 55. Capernaum was where he had resided on the shore of the lake. 60. Hard saying, difficult discourse. It did indeed contain some of the highest truths of Chris- tianity, and as the crucifixion and resurrection had not yet occurred, it is not wonderful that they were greatly perplexed; but faith should have been in exercise. 61. Offend, stumble. 62. Still a more advanced truth is thus uttered, and a new proof of his heavenly origin given. 63. Quickeneth, maketh alive. There is need of spiritual illumination, rather than of mere car- nal judgment. Compare ver. 54 and 65. This verse says they are to be taken in a spiritual sense. 65. Therefore ; that is, because of their un- belief. 66. God thus sifted his Church. 68. Thou hast the words of eternal life. Here we have a glorious confession of faith. 70. Bad men are sometimes permitted in the Church, the more to magnify the grace of God. A devil. The agent is here spoken of as if himself the principal. CHAPTER VII. JESUe, BY PUKTIIER TBAOIIINaS AND ANHWERS, SHOWS HIM8EI.P TO BE THE CHRIST. Verse 1. Jewry, Judea. 2. John thus passes over the events of six months, among which are the feeding of the four thousand at Decapolis (Matt. xv. 32-39); the healing of the blind man at Bethsaida (Mark viii. 22-26) ; the transfiguration (Matt. xvii. 1-13) ; the healing of the demoniac (Matt. xvii. 14-21), and various sayings recorded by the other Evan- gelists. As remarked by Owen, "the feeding of the five thousand, his miraculous walking upon the sea, and his discourse at Capernaum are the only events related by John during a period of about eighteen months of his ministry." It is not the design of any Evangelist to record every- thing, but, as directed by the mind of the Spirit, to record so much as bears on some particular 404 point, or as is needed in addition or corroboration for the faith and instruction of the Church. Feast of tabernacles. As to Jewish feasts, see Lev. xxiii. 44, etc. This was one of the great annual feasts, occurring in Octobei-, and was the great thanksgiving feast of the Jews. They went into booths or tabernacles — that is, tents — to com- memorate their sojourn in the wilderness and de- liverance from it. 3. His brethren, kindred. Acts 1. 14. Thy disciples. He had not been to Jerusa- lem for eighteen months. 4. Although he did miracles publicly in Galilee, yet they were not as conspicuous as if done at Jerusalem. 5. Neither did his brethren believe in Chap. VII.] NOTES ON ST. JOHN. [Ver. 6-52. him. These brethren did not regard him as an impostor, as is evident from their advice, but they did not recognize him as the Messiah in a spiritual sense. Their unbelief was different from that of the scribes and Pharisees, but still they lacked fa:ith. 6. My time. The next passover was the time for the fulfilment of his sufferings. Your time is always ready ; that is, you can go up at any time, without fear of disturb- ance. 7. Oannot hate, has no ground to hate. They conformed to it and therefore pleased it. 8. Go ye up unto this feast. He did go up afterward, but it was not prudent for him to start yet or go with them. 11. The Jews, the rulers, etc. 12. Murmuring, discussion. 13. Spake openly, proclaimed faith in him. 15. How knoweth this man letters? Speaketh as one learned and taught of the rabbins in the Law. 19. None of you keepeth the Law. In their very conduct to him they broke Moses' law, which they accused him of breaking. Ch. v. 16, etc. 21. One work. See ver. 23 and ch. v. 8, 9. 22. Moses therefore, etc. We may para- phrase thus : Moses, as a sign or seal, gave you circumcision — not of himself, but as derived from your fathers ; and I, as from my Father, give you miracles and signs ; and because this miracle of healing came on the sabbath, you have no more reason to blame or accuse me, or to declare it a breach of law, than you have to accuse Moses when circumcision falls on the sabbath. Although the sabbath was a sacred day, it was allowable to circumcise on it when the eighth day of the child's age was the sabbath, and it was also allowable for Christ to do a deed of mercy on the sabbath. 24. Judge not according to the appear- ance, etc. Deal not merely with the outward act, but with that inward principle which is the ground for right decision. 26. Do the rulers know indeed, etc. It is intimated that by their silence they acted as if half confounded. 27. They fall back on the fact of his earthly birth, not understanding that as Mediator he united both natures. No man knoweth. It was only because they had not read prophecies aright. 28. Cried, spoke forth. Christ admits that they knew him as to his earthly parentage, but they were ignorant as to his divine mission, be- cause ignorant of God. 32. Murmured, discussed or declared. The Sanhedrim was unwilling to have its superior authority called in question. 33. A little while. It was only about six months, and all their machinations could not shorten tho timo. 34. Ye shall seek me, and shall not find me. He would thus be, beyond their reach ; and perhaps the idea of their final loss is included. 35. Will he go unto the dispersed among th0 Gentiles. Will he go to the Jews who are scattered abroad among the Gentiles or Greeks, and also teach the Gentiles ? They seemed to have already conjectured that through their rejection this new doctrine might thus extend. 37. In the last day ; that is, of the feast of tabernacles, which lasted eight days. The first and eighth days were sabbaths, and this was the last great day of the feast. 38. Out of his belly, from his inward parts. He shall become a spiritual fountain. Compare Isa. xliv. 3 ; Iviii. 11 ; Joel iii. 18, etc. 39. The Holy Ghost was not yet given. Ic had not yet been manifested as a great outpour- ing (Acts ii. 38) and as the abiding Comforter of Christ's Church. John xv. 26. Glorified. See ch. xvi. 7. 40. The prophet. This was a term by which they designated the forerunner of Christ, the ex- pected Messiah. It is also a terra applied to Christ. Mai. iv. 5 ; Matt. xxi. 11, etc. 42. These people overlooked the genealogical tables and the facts of his early history. 45. Officers. See ver. 32. - 47. Then answered them the Pharisees, Are ye also deceived ? The people had asked them a similar question. Ver. 26. ' 48. Have any of the rulers or the Phari- sees believed on him ? They meant to adduce this as proof that only those unlearned in the Law had been affected. 49. But this people who knoweth not the Law are cursed. They thus cast contempt on the people as ignorant of the Mosaic law, and a cursed set. 50. Nicodemus saith unto them, etc. No sooner was this said than one from their own number remonstrated against their hasty judg- ment. 52. No prophet. No recent one, or none such as is promised as a Messiah or his forerunner. 405 Chap. VIII.] BIBLE NOTES. [Veb. 1-28. CHAPTER VIII. CHRIST BY HIS DEEDS AND DISC0UE8ES, AND BY HIS EXPOSURE OF THE FORMALISM OP THE SCRIBES AND FHAEISEES, SHOWS HIS MESSIAHSHIP AND DIVINITY, AND' ENFORCES THE NECES- SITY AND THE CLAIMS OP THE NEW DISPENSATION. Verse 1. The crowd had dispersed the night before (ch. vii. 53), and Jesus retired, as he was accustomed to do when in Jerusalem, to this mount. We are not told -whether he stayed with some disciples, or whether his night was spent alone. This was on the east of Jerusalem, and near to it. 5. Moses in the Law commanded us, etc. They desired in some way to show hira in conflict with the Law. If he did not condemn her, he would seem to disregard Moses; if he did, he would seem to interfere with Roman law, which did not allow the Jews to pronounce death, and did not thus punish adultery. 6. Stooped down and with his fingers wrote, etc. It is as if to say, I have nothing to do with questions of a civil or judicial character now. Tholuck says. The writing or drawing on the ground was in the ancient world, as among us, the sign of profound meditation and of ab- straction from all that is going on around. There are times when silence is the best treatment of ill- meant questions. 7. He that is without sin among you, let him first cast a stone at her. He thus does not decide the case, but refers them to their own shortcomings. Some infer that he wrote on the ground or in the dust some word which reminded them of guilt. 9. They which heard it, the accusers. 11. Neither do I condemn thee. I do not judicially pass judgment, as that belongs to the courts and not to me. Slie well understood, how- ever, that he disapproved of her crime, and the command, " Go, and sin no more," was evidence explicit enough that he recognized her sin and desired her repentance. 14. Though I bear record of myself, etc. This does not conflict with ch. v. 31; for although it is true in general that one bearing witness of himself does not furnish sufficient legal evidence, yet when one has been duly witnessed by others, it afterward does occur that the self-witnessing may be suificient. Besides, his self-record because of his identity with the Father was not single. Ver. 18. 15. Ye judge after the flesh. Their judg- 406 ment at best was carnal and from appearances, but in their sense he judged no one. His business was not just now to render judgment, either as a civil or a church court would. 17. It is also written in your Law that the testimony of two men is true. We thus have an idea of the equality and harmony of the Godhead, and justify the answer which speaks of three persons in the Godhead, yet the same in substance and equal in power and glory. 19. Here again the divinity of Christ is fully asserted. 20. Treasury, one of the courts of the temple in which were the thirteen chesta for offerings. It was also called the court of the women. No man laid hands on him, etc. God re- strains the malice of evil men, and although he allows their guilt to culminate and to redound to his glory, it does not alter their responsibility. Man is a freewill agent, but if continuing in sin, he is not always left free to execute his will. The wrath is his own, and if not under his own re- straint, it is sometimes restrained by God. 21. Shall die in your sins, etc. They are thus informed of the consequences of their rejec- tion of the Messiah. Ver. 24. These truths must have been most unpalatable to the Pharisees, who had been used to no such condemnation. They would seek him, but only when it would be too lute. 22. The Jews, the scribes and Pharisees. Will he kill himself? They probably said this in sarcasm, well knowing that he did not mean suicide. 24. I am, that is, Messiah. They well under- stood this as a declaration of Messiahship. 25. Prom the beginniner. " In very truth" seems nearer the idea, although he had also so said from the beginning. 26. But he that sent me is true. For this reason it was less important that he should spend time answering their talk, and more important that he should declare to the world this true gospel. They were not honest inquirers after truth or the true One, but there was hope that the world might be. 28. Lifted up ; that is, on the cross. Chap. VIII.] NOTES ON ST. JOHN. [Veb. 29-59. 29. Notice always the identity of relationship. It is ' such as requires equality. The importance and comfort of the doctrine are great, and no wonder it is so fully set forth. Christ, as our Me- diator, our Redeemer, our Intercessor, and our Judge, is thus sure and precious. He is not only infinite and infallible in judgment, but also in power and intercession. We may ask and receive not, because we ask amiss, but not so with our Intercessor. 31. Continue in my word, in belief in these teachings. He thus warns- them against transient impressions. 33. They answered him ; those present thus continued the disputation. They insist upon their freedom by reason of birth, and now Christ shows them that birth is not the test. Gal. iii. 7. In bondage, servants. He shows them that the worst servitude of all is to be in bondage to sin. Ver. 34. 35. And the servant abideth not in the house for ever; but the Son abideth ever. There is reference to the casting out of Hagar and Ishmael. Although Ishmael was Abraham's seed, he had not the freedom of a son, and neither would they have it unless made free by the truth. If committing sin, they were servants, and as such would be cast out; but if having the Son, and thus accepting the Messiah, they would be free. 38. Your father. See ver. 44. 39. Abraham's children ; that is, in the true sense and not Ishmaelitish. 40. This, like this. 41. Your father. See ver. 44. "We be not bom of fornication. They now understood Christ as meaning by the term "your father" some one else besides Abraham, and as he had already admitted them to be in one sense of Abraham (ver. 37), they reply that they had not two fathers or were not born of any admixture. Others take the word " fornication " here to be used as is " adultery " often, and as denoting idolatry. They claim that they are free from idolatry. But the first seems to us to be the natural meaning. We have one Father, even God. Finding that Christ is speaking in a spiritual sense, and perhaps alluding to Satan as their father, they go still higher than Abraham, and claim God as their only Father in the spiritual sense. 43. My speech, my mode of discourse, and the spiritual sense intended. Ye cannot hear my word ; that is, because, by reason of corrupt natures and dispositions, they were dull of hearing (Matt. xiii. 15), and knew not the word or communication contained in his speech. 44. Lusts, longings, carnal desires. A murderer. Tlie killing of Abel is alluded to. 1 John iii. 12. Christ himself was soon to be murdered on the testimony of lying witnesses by these very Jews. 46. Convinceth me of sin, convicteth or proveth me to be guilty of anything which afibrds a reason why you should not believe me. 48. A Samaritan; that is, although a Jew, yet an outcast from the true Israel. It was a term of reproach. Hast a devil. He had answered this charge before. Matt. xii. 27. 50. There is one that seeketh, etc. As he sought the Father's honor and glory, so the Father sought his and would judge them. Ver. 29, etc. 51. Keep my saying, abide in my word. Ch. V. 24. Shall never see death, shall escape eternal death. 54. If I honor myself, arrogate honor to my- self, independent of my relations f.o the Father. 55. I know him. This is a stronger Greek word than the one for " have known," above. It implies a knowledge not acquired, but complete at first. His saying, command. 56. Rejoiced to see my day, rejoiced that he should see it, and in faith saw it. Or from the context it seems to refer to Abraham as still ex- isting, and thus speaks of him as permitted from his sphere of heavenly life to see this day of Christ's appearance on earth. Others still refer it to some unrecorded transfiguration and appear- ance. The whole force of the verse seems to me to be an afiirmation of the eternal existence of Christ, and so of his divinity ; and so it is asserted that Abraham while on earth knew 'him as Mes- siah, and by faith rejoiced in his coming or " day." 58. I am. Here the divine pre-existence of the Messiah is asserted. Compare references. 69. Hid himself, vanished. 407 Chap. IX.— X.] BIBLE NOTES. [Vek. 1-41.-1-22. CHAPTER IX. CHRIST, BY A MIRACLE AND BY HIS TEACHINGS, FURTHER ILLUSTRATES HIS DIVINITY, AND SHOWS THE BLINDNESS OF THE JEWS. Verse 1. The record of Luke x. 25-42 ; xi. 1-24 comes in between ch. viii. and this. 3. But that the works of God should be made manifest in him. This probably refers to the miracle which was to be wrought. Even in the calamities of life God makes manifest his lovo. The sovereignty of God was displayed in his blindness, and his mercy in liis cure. 4. This was only about six months before his death. 6. He spat on the ground. He adopted ■ such accompanying external signs as he saw proper, not because there was any efficacy in the form, but to make manifest the divine agency. Forms have their value, but only as the convey- ances of, and not as the substitutes for, grace. Here Christ, either to -excite the more specific attention of the crowd, or for the good of the blind man, uses certain means and has him do certain things. 7. The pool of Siloam. We know nothing of this pool. Sent, sending forth — referring probably to the spring-like outgushing of its waters. The cure was by virtue of faith, and not because of any specific power in the ointment, or in the water in which he washed his eyes. 17. That he hath opened; as to his having opened. He is a prophet, one sent of God. 22. They thus evade a direct answer. 31. The blind man thus proves Christ to be no sinner, for God had never wrought such a miracle by the hands of wicked men. 34. Cast him out, from the hall where they had been sitting. Some think that they excom- municated him as one false to Jewish faith. 36. He had exercised faith in Christ as a prophet sent from God (ver. 17), but did not understand his Messianic character. 39. For judgment, for separation, and to dis- cern between the righteous and the wicked. They which see ; that is, in their own esti- mation, and who have only the candle of self- righteousness. Might be made blind, confirmed in their blindness. The very- truths which open the minds of some harden others. 41. If ye were blind, that is, if they were in unavoidable ignorance, and recognized their need of enlightenment, they would be pardoned, but their guilt was in their self-righteousness and self-satisfaction. CHAPTER X. CHRIST CONTINUES TO CLAIM AND ILLUSTRATE HIS DIVINITY, AND THE RESULTS OP HIS TEACHINGS. Verse 1. See ver. 9. The sheepfold here des- ignates the gospel kingdom. These false leaders sought other ways. 3. The porter. Some regard this as the Holy Spirit ; others as the minister of God's word. But it may be in general any one whom God appoints to watch in his kingdom. 8. All that ever came before me ; that is, all pretending to be the true Messiah. 9. Christ is the way, the truth and the life, and there is no other name given whereby we can be saved. ■ 15. Even so know I the Father. His iden- tity with the Father is the reason for his faithful- 408 ness. He tends them not as hirelings, but as his own. 16. Other sheep. The Jews as the chosen nation were especially God's fold, but here we have reference to the bringing in of the Gentiles. 17. That I might take it again. He gives himself a sacrifice for sin in order that he may rise from the dead for his people. Rom. iv. 25. 18. No man taketh it from me ; that is, without his submission or will. It is a voluntary sacrifice, although accomplished through nialico. This commandment, commission thus to act as Mediator. 22. Feast of the dedication. This feast Chap. XI.] NOTES ON ST. JOHN. [Vek. 1-26, was not one of the great feasts of the Jews, but was a feast commemorative of the renovation of the temple by Judas Maccabeus after it had been desecrated by Antiochus Epiphanes, B. C. 167. [See "Guide-points to Intermediate History."] It commenced about December 10, and was held eight days. Solomon's porch, a lofty colonnade on the east of the temple, and said to bo thus called because it was a part remaining of the original walls. 24. To doubt, keep us in expectancy. Strange talk after his miracles and words, which gave full proof of his Messiahship I 29. Greater than all ; that is, than all these enemies. 30. I and my Father are one. Notice, ver. 28 says " my hand," ver. 29, " my Father's hand," and ver. 30 makes both one. The Jews knew full well that Christ claimed equality with God (ver. 33), and the Unitarians excel the Jews in unbelief 33. And because, since. This states wherein the blasphemy consisted. 34. Ye are gods. The term has been applied even to magistrates or judges. Ps. Ixxxiii. 6. 35. Unto whom the word of God came, or who were authorized as judges. So the powers that be are said to bo ordained of God. Even in Ps. Ixxxii. 6 your Jewish magistrates are called gods, as bearing a high commission from Jehovah to execute justice, and you have not thought that blasphemy ; and if in a Scripture that cannot be broken or set aside this is said, how much less is it blasphemy for me, the Sanctified of the Father, to call myself the Son of Godl 38. Christ showed himself God both by words and works, and the works without the words were enough. 40. Where John at first baptized, Betha- bara. See ch. i. 28. • Here he abode. He did not return again to Jerusalem until just before his crucifixion. Matt. xxi. 1-17. CHAPTER XL CHRIST BY MIRACLE AND WORD GIVES FURTHER PROOF OF HIS DIVINITY, AND THUS STILL FURTHER EXCITES THE ENMITY OF THE JEWS. Verse 1. Bethany. This was about two miles from Jerusalem. The name Lazarus is the same as Eleazar, " one whom God helps." 4. Not unto death; that is, not unto death in its ordinary sense, as a sleep in the grave until the general resurrection. 6. He abode two days. He thus waited in order to make the miracle more evident. He was even now already dead. 9. Twelve hours in the day ; that is, a set time for work, which must be improved. He stumbleth not. Just as a man walking by daylight would not fall, so his time had not yet come ; but it was his day for labor— he was not yet in danger. There may also be a con- cealed allusion to himself as the Light of the world. 10. No light in him. So is it with a man without Christ. 11. Death, as heretofore, is spoken of as sleep, and the disciples first understood it as if a natural sleep. Ver. 12. 15. Nevertheless, but now. 16. Didymus, the twin. Vol. II.— 52 That we may die with him. Ver. 8. Thomas, who took a faithless view, felt it to be certain death, but here shows his love for his Master. 18. Bethany was about two miles from Jerusa- lem, and about twenty-five miles from the place where Jesus then was. Ch. x. 40. 19. To Martha and Mary, or to those about thera. The original expression conveys the idea of many other mourners. 22. "Whatsoever thou wilt ask of God, God w^ill give it thee. Here is faith; and even yet God blesses the friends of those who have faith in their behalf 25. I am the resurrection. As if to say, that the fact of a future resurrection is only assured through the fact that I myself shall rise" by mine own power from the dead and give life, "lam the Author." Though he were dead. Thus Christ is declared to have power even over death ; and although death seizes the believer, yet life seizes him also, and he lives again. 26. Shall never die ; that is, shall have eter- nal happiness beyond the grave. 409 Chap. XII.] BIBLE NOTES. [Veb. 1-6. 33. He groaned in the spirit and was troubled. It simply means he gave, as would a sympathizing friend, the signs of deep and heartfelt grief. He groaned as one in anguish and bitterness of spirit, and was thus troubled or disturbed as is any mourner. 37. This was the language of faith, but did not yet reach up to the idea of a present resurrection. 88. A stone lay upon it, was rolled against its mouth. 39. Take ye away the stone. This was addressed to the bystanders. He stinketh. Already the corruption of the grave was discernible. 40. The glory of God. Resurrection, as the completion of the work of redemption and as the triumph of life over sin and death, is indeed the glory of God. 44. Grave-clothes. A corpse at a Jewish burial was wrapped in linen, and the hands and feet kept together by bands, and a handkerchief tied about the face. 48. The Romans shall come and take away, etc. This means that such contempt will be thrown upon them by the contrast that tlie Ilomans will no longer tolerate their place (Jeru- salem), or its worship, council, etc., and no longer accord to them any consideration as a nation. Some take it that they really feared that Christ would use his power to foment opposition to the Eoman power, and that the result would be as thus stated. The former view seems more nat- ural. 49. Ye know nothing at all. As if to say, Ye are foolish to be tampering with this man, but must put him out of the way. This he afterward helped to do (ch. xviii. 14, etc.), and was his judge, although thus an instigator of crime. 50. Expedient, for our interest. That one man should die for the people. It is as if to say. You agree that there is danger of the nation's perishing ; and if so, it is better to sacrifice this one man than that all should perish. He thus seeks to justify them, by a kind of moral necessity, in making away with Jesus. 51. Not of himself. He indeed spake his own sentiments, but still was made, like Balaam of old, a vehicle of prophecy. He was so directed of the Spirit as to give the form, and while he meant one thing, the Holy Spirit meant another, and meant that Christ should die "for" the eternal salvation of his people. He prophesied. Anciently the high priest was regarded as having a gift of prophecy ; and here the head of the Jewish Church is permitted, unknown to himself and with malicious intent, to utter in truth the inadequacy of sacrifices and ceremonies and the necessity of the death of One, even Jesus, in order to secure eternal life. 52. Gather together in one the children of God. It seems to refer not only to Jews scat- tered abroad, but also to all the Gentile world scattered over the earth. 54. Ephraim ; probably the same as Ophrah, about twenty miles north of Jerusalem. During this sojourn, and before the record beginning with the next verse, we must place the events of Luke xiii.-xix. ; Matt, xix., xx. ; and Mai-k x. 1-52. 55. And the Jews' passover. This begins a new paragraph, and from here, through the rest of this Gospel, we have an accoutit of events con- nected with the sufferings of our Lord, covering a period of only a few days. This is the fourth passover during our Lord's ministry. To purifi^ themselves. There were various ceremonial defilements which needed prior purifi- cation before a feast. See ch. xviii. 28; Num. ix. 6-13; 2 Chron. xxx. 17-19; Ex. xii. 3-6; and Lev. xxii. 1-6. 56. Then sought they, these Jewish plotters. CHAPTER XIL EVENTS CONNECTED WITH OIIRISt's LAST ENTRY INTO JEHUSALEM.— WOKDS AND DEEDS FUKTHEK ILLUSTRATING HIS DIVINE MrsSION. Verse 1. Bethany. This was a village in the vicinity of Jerusalem, on the opposite slope of the Mount of Olives. 3. Spikenard. Compare Mark xiv. 3, where the same act is recorded ; also Matt. xxvi. 6. 410 5. Three hundred pence, about forty dollars' worth in our money. 6. -The bag, money-case. He was treasurer for them, and appropriated to himself from time to time the common funds. Chap. XII.] NOTES ON ST. JOHN, [Ver. 7-47, 7, Against the day of iny burying hath she kept this. She had thu8 saved it up, and by this typical act of anointing signified her love, as one would anoint a friend for burial. How far she anticipated his crucifixion we know not, but Christ thus allows this to be done as a type of what -was to happen only a few days later. 12. In the several chapters of John we have found few miracles and many discourses, and much not recorded by the other Evangelists. From this chapter onward, however, we have much of the same record given by all the other Evangelists, together with some discourses and events not recorded by them. All the Evangels contain an account of the events connected with the crucifixion. 15. Fear not, greatly rejoice, Zeph, ix. 9, 17, This is referred to as the great climactic or convincing argument which led so many to believe him to be the Christ, and thus to welcome him as a King, 20, Certain Greeks ; that is. Gentiles, or those not Jews, Some of these had adopted the Jewish faith, and were called proselytes of the gate, and thus came up to worship, 21, Philip and 'Andrew are the only apostles having Grecian names, and they probably under- stood Greek and could communicate with these persons, Bethsaida, See ch. i. 44. 23. Christ at this time cannot have long con- verse with them, but ai once proceeds to give them in brief the great doctrines of Christianity. 24. Except a corn of wheat, etc. As a grain of wheat falls to the ground and decays, and yet in this process gives abundant increase, so Christ's death should be the life of the Church. 25. He that loveth his life shall lose it. The doctrine of self-denial is here taught. He who is all-absorbed in this life shall lose the true life, but he that hateth or counleth as secondary tliis world shall obtain eternal life, 26. If any man serve me, etc. Service is the accompaniment of salvation, and a proof thereof. 27. This is a record anterior to that of Matt, xxvi. 38. Father, save me from this hour ; that is. Shall I say this ? Others regard it as a real peti- tion, soon withdrawn by the next sentence. While the human shrank from the dread conflict with all the agony which the sacrifice for sin required, his mediatorial nature submits willingly. ' The hour, time. 28. Here is the all-submission of all might. I have. The Father's name had been glorified in his birth, baptism, miracles, sayings, work and life, and now still more is. to be glorified in his death and resurrection. This voice was the third audible attestation to the divine mission and cha- racter. 80. This voice, etc. It was a real voice, ac- companied with a sound as of thunder. It was meant to confirm the faith of his followers, 31, The judgment ; Greek, crisis. The trial time had come as to which should triumph — Satan or God ; and now, by the death of Christ, the great victory was to be achieved, and Satan as the prince of this world be cast out, 32, Lifted up ; that is, on the cross, and after- ward by ascension. By the Holy Spirit given men would be drawn to him, 34, We have heard out of the Law, They interpreted the Old Testament Scripture, as to an everlasting kingdom, as meaning a perpetual kingship on earth, 35, "The Light" and "theLif?" are usual terms for Christ in John's Gospel, 38. That the saying of Esaias the prophet, etc., that the saying or the result is as predicted. Arm, power of God. Esaias, Isaiah. See references. 40. He hath blinded their eyes, etc. As to judicial hardening, see Ex. ix. 12, etc. It was a part of their punishment for their self-willed, voluntary disobedience. The result, and not the object, is stated, 41. Here is a direct assertion as to the meaning of the prophecy. It applied not only to the hearers of Isaiah, but also to those of Christ, See Ps, xvi. 10. 42. The Pharisees. They were the ruling or dominant part in the Sanhedrim. Put out of the synagogue, excommunicated from Jewish privileges. 43. They loved the praise of men, etc. I'hey had not yet acquired that independence which enabled them to be careless as to human support. It was a dangerous hesitation, but we read of Nicodemus and Joseph as afterward com- ing out boldly. 44. Cried, spoke forth. Here again we have the divine unity and identity. 47. I judge him not, not now. His present business was that of Saviour, not of Judge. Here- after he comes as Judge. 411 Chap. XIII.] BIBLE NOTES, [Ver. 1-20. 48. He would be self-conderaned, even without a judge, and the Father judgeth hira, and he shall be judged at the last day. There is no contradiction, since by reason of the oneness of Father and Son both are Judges ; and by reason of the self-condemnation there is no need of either to show cause for judgment, and yet as a specific act the last judgment is committed to the Son. 49. A commandment, terms of salvation, and its condition and results are life everlasting. CHAPTER XIII. JESU8 ILLUSTRATES AND TEACHES TO HIS DISCIPLES THE DOCTRINES AND DUTIES OP THE NEW DISPENSATION, AND BY PROPHECY, ADVICE AND WARNING SEEKS TO PREPARE THEM FOR HIS SACRIFICE. Verse 1. Before the feast of the pass- over. The whole feast of unleavened bread of seven days' continuance is here referred to, and the events recorded occurred at the paschal sup- per. We have before noticed how the passover and feast of unleavened bread, although techni- cally different, are sometimes spoken of together. The passover was a feast of unleavened bread, and introduced the feast of unleavened bread. See Mark xiv. 12; Luke ii. 41, 53; and xxii. 7. He loved them, proceeded to show that he loved them to the end. 2. Supper being ended, being prepared or come. 3. Here again the fulness of his divinity is an- nounced. 4. He riseth. It is probable that they had just seated or reclined themselves, and he thus riseth. Not unlikely the occurrence recorded in Luke xxii. 24 led to this. Girded himself, as one preparing for service. The girdle kept the outer garment in place and out of the way; or the outer garment was often thrown off and the girdle put on. 7. Thou shalt know hereafter. It prob- ably alludes to what he should tell them when he finishes. Ver. 14, etc. 9. This quick yielding of Peter shows his love for the Master. 10. Save to wash his feet. Just as one who comes out from swimming only needs afterward to wash his feet, so Christ here recognizes Peter as being cleansed from the guilt, and condemna- tion of sin ; and he now only needed to permit Christ, by this partial and local sign of purifica- tion, to signify humility and to denote a thorough cleansing. Says Crosby, "The spiritual allusion is evident. The soul washed in Christ's blood needs only to be cleansed from the remnants of sin. The great washing has been done." 412 16. He that is sent; Greek, apostle. 18. I know whom I have chosen. This is equivalent to, I know who will be saved. The word "chosen" is used in different senses in Scripture. In ch. vi. 70, Judas is spoken of as chosen, and so he was as an apostle ; but here he is as distinctly excepted as not chosen in the sense of one being an heir of salvation. The Scriptures. See Ps. xli. 9. The primary reference was to Ahithophel, a type of Judas. As to double reference, see Ps. xvi. 10, etc. Lifted up his heel ; as when an animal turns to kick his benefactor. 20. He that receiveth whomsoever I send reoeiveth me, etc. The lesson here, as often before, is the identity of Christ with God, and then with his people. Some connect this verse with ver. 16, and regard ver. 17-19 as a paren- thesis. This gives a natural connection. Or we may obtain this sense : It is true that Judas is a traitor, but that does not affect his mission, or you as his associates. Although the gospel has thus been entrusted to a weak vessel, yet those who have received it even from him as my minister, or who have treated him as such, shall be regarded as having received me. 21. He was troubled in spirit. What it was for Christ to be troubled, surged, anguished in spirit, humanity knows not. It was a part of the price for us. Testified, announced. 23. One of his disciples, whom Jesus loved. He loved them all (ver. 1), and tliis was one of them. It seems also to betoken especial regard. John thus refers to himself. 25. Lyiijg, casting him?elf. It denotes more pressing nearness. 26. Give a sop. This was a small piece of bread dipped in the large bowl of sauce usual at the feast, and handed by the Master to him. Chap. XIV.] NOTES ON ST. JOHN. [Ver. 1-28. 27. Satan entered into him ; more forcibly, "took full possession." His discovery does not lead him to repentance, but gives room for new subjection to Satan's will. A bad heart was the cause of the entering, the giving of the sop being the exposing occasion. That thou doest, do quickly. A command such as an innocent man hopelessly in the hands of robbers, and in view of direful and unavoid- able inflictions, might naturally give. Besides, with Christ the time of the consummation of the mediatorial work was at hand, and as Judas was irremediably possessed with his evil intent, with submission to the coming catastrophe and holy superiority to the agent Jesus thus speaks. 29. Against the feast. I take this again as referring to the feast of unleavened bread, which would still last seven days, and might need some expenditure. Owen, however, refers it to the feast they were celebrating, and says, in sub- stance, that it was indeed necessary that Judas should do quickly what was entrusted to him if he would procure anything more for the present feast, and thus the disciples might erroneously apply the direction. Something to the poor. This reveals to us how charity accompanied the religion of Christ, so that from their scanty stores he and the apos- tles gave to the poor. 31. The cross is God's glory and Christ's glory united for man. With this verse begins that precious discourse which is continued to the close of the supper (see to ch. xviii.), and which is the holy valedictory of Christ to'his Church. 32. Here, as ever, is the mutual unity and di- vinity and glory of the Godhead. It is Trinity in unity and mutual glory. Glorify him in himself; that is, in God and as God. God was to be glorified in Jesus Christ by his speedy obedience to the death of the cross; and Christ was to be glorified in God by his rais- ing him from the dead and by his ascension to the glory of the Father. 33. Little children. A new term of endear- ment. He is the Father. Ye cannot come ; that is, man. See ver. 36. 34. A new commandment I give unto you. This was indeed a new commandment, although its spirit is included in the other two. We are not only to love God and our neighbor, but especially those of the household of faith. 88. See references in Matt. xxvi. 34, etc. CHAPTER XIV. THE FAREWELL COMFOKTING DISC0UE8E OF JESUS TO HIS DISCIPLES. Verse 1. The time of this discourse is the time of the last passover, and the day before his death. 2. Mansions ; Greek, abiding-places. I would have told you. He not only raised no false expectations, but he also undeceived his people as to many things. This home was sure. 3. And if I go, etc. He goes in order to come again. Acts i. 11. The final coming is referred to, but this includes his coming to each believer at death. 6. No man oometh unto the Father but by me. They were to know by following on to know, and this following was to be of Christ. 7. From henceforth, now that I have re- vealed him. 9. Here again is divinity and identity fully asserted. 11. Or else, and besides. 12. The works, the same in kind, if not in degree. Greater works. There is probable reference to the success which would attend their ministry, and to the spread of the gospel. Because I go. His going was an element in their success, for he is our Advocate and Inter- cessor before the throne; and because of the going he sends the Holy Spirit, the blessed Com- forter. 16. Comforter; helper and exhorter are often included meanings. 17. The world, the unconverted world. 18. Comfortless, orphans. 19. He was crucified and buried the next day. 20. I am in my Father, and ye in me, and I in you. Here is the unity of the Church — God, Christ and the believer in the oneness of grace. 21. Will manifest myself to him, show myself as his present Helper. 26. In my name, according to my will. 28. My Father is greater than I. He speaks here of ofiicial relations. He had been 413 Chap. XV.— XVI.] BIBLE NOTES. [Vee. 1-27.— 1-1. occupying a lower place, and now bids them re- joice, because this return to the Father, whose greatness he would then share in coequal glory, would be an exaltation. We have before fully noticed the relative character of such expressions, and they are so illustrated and explained by other passages as to be new evidence of essential equal- ity. Ch. V. 22, etc. There would here be no ground of joy if the departing Christ was about to return to a subordinate position. It was this return to equality in full exercise that resigns them to the parting. 30. The prince of this world cometh. Satan would now soon accomplish his wicked end, but after all would find out that in Christ he had nothing; for although he would cause the sin- penalty to pass upon him, he would break the bands of death, and show that he could not be holden of the evil one. Surely on the morn of the resurrection Christ could say, The prince of this world hath nothing in me. In^ everything else thus far he had had something, but now in this One there is no guile found, and death itself is vanquished. Well may the believer rejoice in such a Saviour, who is able to save to the utter- most all that come unto God by him. 31. But, etc. This gives the reason -why he seems to endure the penalty of sin. As a Son he is obedient. Arise, let us go henoe. They probably now arise and prepare to depart from the upper room and from the city, but as they make ready and linger, Christ continues his farewell words. Ch. xvi. and xvii. CHAPTER XV. CHRIST DECLARES FURTHER THE RELATION BETWEEN THE. FATHER, HIMSELF AND HIS PEOPLE, AND COMFORTETH THE DISCIPLES IN VIEW OF COMING PERSECUTION. Verse 1. We cannot determine whether this discourse was all given before they left the upper room, or by the way as they went, but it is an evident part and continuation of the same teach- ings. 2. Purgeth, purifieth, pruneth. 3. Now ye are clean through the word which I have spoken unto you. In hearing his word they had enjoyed a process of purifica- tion. 6. Is withered; and men gather them. Even to the eyes of the world a fruitless Christian is like a withered branch. 16. Chosen me. He had chosen them as the representatives of his Church ; and although thus commissioned, it was not as in human service, but as friends also. 19. Hateth, a strong expression for opposition. 20. Have kept my saying, obeyed me. It was as unreasonable to expect them to obey them as to obey him, and as there was a division in his time, some obeying and some not, so would it still be. 21. For my name's sake ; because of me, and because not recognizing me as Messiah, the sent of God. 22. If I had not come and spoken unto them, they had not had sin. Where there is no law there is no transgression, but that does not make the author of the law accountable for the sin. The coming of Christ left them without ex- cuse, as he had by word and miracle proven his right to their faith and obedience. 23. Here, as ever, we have the divine unity brought out. 25. But, etc. This accords with prophecy. 26. Comforter, helper, advocate. ■ 27. Bear witness. Thus would there be the witness of the Spirit, and of their own objective evidence. CHAPTER XVI. CHRIST FURTHER FOREWARNS AND COMFORTS HIS DISCIPLES. Verse 1. Be ofiFended, be stumbled by per- plexing things in the future. 414 4. At the beginning. While he was present they did not need these consoling assurances. Chap. XVII.] NOTES ON ST. JOHN. [Vee. 1-5. 5. But now I go my way, etc. At this an- nouncement they are all sad and silent, and do not even inquire as to his going, not because of indifierencc, but of grief. Ver. 6. 8. Reprove, convince and convict. 10. Of righteousness, of me as the veritable Messiah. 11. Of judgment, because the prince of this world is judged. It would at length be evident that the prince of this world had not tri- umphed, but was under judgment. The resurrec- tion triumphed over death. 13. The spirit of truth. Not only does this chapter, as well as all this Gospel, present to us the unity of Christ and the Father, but we have also the unity of the Spirit, and thus the Triune God. 14. Receive of mine. The office-work of the Spirit would be connected with the plan of redemption and of salvation through repentance and faith. 16. A little while, and ye shall riot see me, etc. This alludes to his death, and his after appearance for forty days, and not permanently, because he would return to the Father. 18. What is this that he saith? What does it mean ? 20. While they sorrowed at his death the wicked would rejoice, but his disciples' sorrow should turn to joy. We find some realization of this soon after the crucifixion. 21. So there would be sorrow in his great, sore travail, but when by resurrection the new birth of regeneration was made sure, there would be unceasing joy. 23. In that day ; that is, after this consum- mation. He would then be no longer with them, but they would ask the Father through him as the Intercessor. They would not need to ask him as heretofore, but would see his relation to the Father and the full plan of redemption. 24. Hitherto have ye asked nothing in my name. They had asked, but not of the Father in his name, as they would after seeing the plan of redemption as perfected in him. Then they could ask the Father, pleading the merits of the Son ; and that is a strength of peti- tion so great and surpassing that they could ask the Father on that ground for acceptance and blessing. There had been dispensations of angels and of prophets, and this dispensation, in which they had asked Christ directly in his personal presence, but now they would ask the Father in the name and for the sake of the perfected Sacri- fice. A precious, and not a puzzling, idea is thus contained in the text. 25. In proverbs, figuratively, by comparisons and references. Plainly of the Father. Even the time or dispensation when Christ was on, earth, and not yet crucified, had obscurities about it which gave place to greater light. 26. I say not unto you ; that is, I do not now need to repeat what I have so often ex- pressed ; or it means. The love of the Father is such as to be in active operation without my inter- cession. In either case, the idea is that of spon- taneous love from each. Their faith and love (ver. 27) made petition in their behalf unneces- sary. The whole verse expresses vividly the divine responsiveness to faith and love, and the spontaneity of the Father's aflfectibn. 30. Needest not that any man should ask thee. He evidently knew what they wanted even without their asking him, and so there was no need that they should ask him, as he thus told them these great and saving truths without ques- tioning. 32. Ye shall be scattered every man to his own, and shall leave me alone. He thus shows his knowledge of the weakness of tlieir faith, and prophesies what soon happened. Mark xiv. 50. CHAPTEK XVII. JESUS' LAST PEAYER WITH HIS DISCIPLES, AND FOR ALL WHO SHOtTLD BELIEVE ON HIM. Verse 1. Spake Jesus. This is about twenty hours before his death, with the agony of that' event fully before him. 2. Power, authority. 5. It is not a petition to have glory conferred, but restored. The voluntary humiliation and temporary degradation were soon to give place to the exercise of even official equality. Glorify thou me. The greatest glory to God was the completion of the work of redemption 415 Chap. XVIII.] BIBLE NOTES. [Veb. 1-9. and the return of the Son to the presence and glory of the Fatlier, 6. Manifested, made plainly known. 7. All things whatsoever thou hast given me, all power, both of word and deed. 9. I pray not for the world, but for them which thou hast given me. This was a spe- cial intercessory prayer for his people. Christ's great concern is for his people. The unbelieving world has not his love to that degree that his fol- lowers have it. 10. All mine are thine, and thine are mine. Carry constantly a view of the unity of Christ and the Father, as does this Gospel throughout. Christ is glorified in the salvation of his people. 11. Through thine own name, by thy power and grace. 12. Those that thou gavest me. The verb "gave," like the verb "chosen," has a double sense. Judas had been given to Christ as one of the twelve apostles. In this sense he was given and chosen. Luke vi. 13. In another sense he was neither given nor chosen (ch. xiii. 18) ; so that it could be said that all actually given as real heirs of eternal life had been kept. A com- parison with ch. xviii. 9 would seem to refer it to temporal death, as if to say. All remain alive and safe except Judas. Some read. Those that thou gavest me I have kept, and none of them is lost ; but the son of perdition is lost. That the Scripture might be fulfilled. Not " in order that," as a necessity for that pur- pose, but merely the assertion that this accords with Scripture. 13. My joy fulfilled in themselves; that is, to comfort them with the joy which is through Christ. 16. They are not of the world. This world was not their chief reliance. 17. Sanctify them through thy truth. Set them apart and spiritually purify them. Stuart reads, "Consecrate them for the truth." 18. As, for the same purpose — viz., to declare the truth. 19. I sanctify myself; I am wholly conse- crate to this work of salvation. 21. As thou. Father, art in me, and I in thee, etc. Here again is Christ's divinity, and the union of the Church with its Head. 23. That they may be made perfect in one. Here is a great argument for Christian unity ; and it is by the unity of Christ and his Church that the world is to be made to feel the power of this gospel. 24. For their consolation he thus refers to the glory awaiting them at last. 26. This whole chapter is multiplicity in unity — a redundancy almost of expression to intimate and confirm the preciousness of the union between the Father and Christ, Christ and the believer, and the believer and the Father ; all thus inter- mingling and commingling in the completed glory of the plan of redemption. CHAPTEE XVIII. PAETICULAES AS TO THE BETRAYAL, ABEEST AND MOCK TRIAL OP JESUS. Verse 1. Over the brook Cedron. This stream of Cedron or Kedron flows through the valley on the east of Jerusalem, and between it and the Mount of Olives. It is dry a part of the year, The garden of Gethsemane was probably a slope of the mount, reaching down to this brook. 3. Lanterns and torches and weapons. They were thus prepared to search for Christ, and if need be to use their weapons. Matt.'xxvi. 47. 4. Said unto them. Whom seek ye ? He was a voluntary sacrifice for sin. 8. Jesus answered, I have told you that I am he. It was probably not until now that Judas stepped forward and kissed him, in order to fulfil his word as to giving a sign, and to get 416 his reward. At first they shrink back appalled (ver. 6), as if even yet not able to nerve them- selves to make such an arrest. Even his enemies had some glimpses of his majesty and glory. Let these go their way; let my disciples alone. 9. Of them which thou gavest me have I lost none. Here it seems to us the allusion is solely to temporal death. See also ch. xvii. 12. These words are nowhere found in this exact form in our Scriptures. Most regard this as a reference back to ch. xvii. 12, and as merely quoting a part; the real prophecy being in the latter part of that verse, and referring to Ps. cix. 8, where the defec- tion of Judas seems to be typically set forth. Chap. XVIII.] NOTES ON ST. JOHN. [Ver. 11-39. 11. The miracle performed la recorded in Luke xxii. 51, 13. Led him away to Annas first. This first hearing is recorded alone here. It is quite evident from profane history that the high priest- hood wna at this time often changed, deputized and irregular. It is not unlikely that Annns and Caiaphas lived under the same roof, and in pass- ing to his examination by Caiaphas they pause before Annas, the old high priest, perhaps for the very purpose of pickin'g up some more definite ground of accusation with which to appear before Caiaphas. 14. No"w Caiaphas was he which gave counsel to the Jews, etc. They thus take him to one who had already advised his death as a political measure. Ch. xi. 50. 15. Another disciple \ probably John him- self. He in some way had known the high priest, and so was not summarily denied admittance as a stranger. 16. He could secure thus much as a favor, but not an entrance directly into the court. 17. He saith, I am not. He added still more, as is recorded by other Evangelists. 18. Of coals, of charcoal. 19. The high priest then asked Jesus of his disciples, and of his doctrines. Whether this was before Annas or Caiaphas we cannot de- termine. 22. Struck Jesus with the palm of his hand; that is, slapped him. 23. If I have spoken evil, bear witness of the evil, etc. He claims that if punished at all, it should be done legally, and not in this, way, by assault. 24. Had sent, sent. 27. We find some variation as to the order of these denials, and the details are not equally full , in all the Evangelists. There can be variation without contradiction ; and perhaps much more was said to Peter and much oftener than is re- corded by any ; but the point to be illustrated is the truth of the prophecy as to Peter's denial, and this is illustrated by the facts as given by all. How much oftener or to how many he denied is a matter of minor importance. All this, remem- ber, took place in the night, as this block trial was then being pushed forward to its consum- mation. Vol. II,— 63 28. Weiit not into the judgment-hall, lest they should be defiled. This was the Roman court, and, as it was during the period of a feast, they would become ceremonially unclean by con- tact with this Gentile place. The passover. See ch. xiii. 1. It has. the same sense here, and alludes to the whole feast of unleavened bread. The paschal supper proper had already been celebrated. 30. If he were not a malefactor, etc. Like false accusers always, having no definite ground of accusation, they utter a general condemnation. 31. Take ye him, and judge him accord- ing to your law. The Eoman law, while ac- cording many judicial powers to the Jewish court or Sanhedrim, did not give them power to pro- nounce death, and as nothing less than this would satisfy them in the case of Jesus, they must come to this Gentile court. 32. The saying of Jesus might be ful- filled. He had prophesied that he should be lifted up. Matt. xx. 19, etc. Crucifixion was a Roman punishment, and the Jews only scourged and stoned. 34. Sayest thou this thing of thyself. As it was a question as to Jewish matters, the very inquiry of v. 33 was irregular. Some, how- ever, regard Christ as thus appealing to Pilate to know whether, as himself king or governor, he had ever detected in him any aspiration to tem- poral kingship, even over Jews. 35. Am I a Jew? Could I expect to know of this unless the Jews had told me ? He thus admits that others had told him, and puts himself in the position of a magistrate meddling with, questions of ecclesiastical polity. 36. Not from hence, not of this world now. 37. Thou sayest ; that is, Yes. The word thou hast spoken is a word applicable to me. Ver. 36 had shown how. To this end. While claiming to be a king,, as one having a kingdom (v. 36), he would have Pilate know that his mission to this world was not. to assert his kingship, but to bear witness unto, the truth. ' ' 39. At the passover, during the feast of un- leavened bread. I release. See Luke xxiii. 17, and in all this narrative compare the statements of the other Evangelists. 417 Chip. XIX.] BIBLE NOTES. [Veb. 1-2 CHAPTER XIX. FDRTHEK PABTIOULAEB AS TO THE MOOK TEIAL, OKUCIFIXION AND ( DEATH OP JESUS. Verse 1. See Matt, xxvii. 26. 2. A crown of thorns. This mock crown was probably full of thorns, so as to sting the forehead. 3. Smote him, gave him blows. 5. Behold the man I This was an appeal to their forbearance, as if to say, "Is not this enough?" 7. We have a law. See Lev. xxiv. 16, etc. He made himself the Son of God, claimed to be. 8. Afraid, impressed, anxious and disturbed in his mind. 11. From above. Some refer this to the Roman power, but the former context seems plainly to refer to the malice of men unrestrained by God. Therefore, but. He that delivered me. This probably refers especially to Caiaphas. Ch. xi. 49, 50 ; xviii. 28. This seenps as a remark added, and not as a reason given. 13. That saying. They thus shrewdly thrust (ver. 12) the charge of disloyalty at him. The Pavement. Probably so called from the finish or tesselated or pavement-work thereabout. Qabbatha, elevated place. 14. The preparation of the passover. This means here the day before the passover sab- bath. We have already noticed how the terra passover, as it introduced the days of unleavened bread or passover weejc, is applied now and then to the whole time. Ch. xiii. 1 ; xviii. 28. The preparation included a part of the day before, and the name was sometimes applied to the whole day. The sixth hour. See note , on Mark xv. 24. Others, as Crosby, regard this as an error of transcription, as the characters for three and six are very similar. Behold your king I "We regard this as equiv- alent to saying to them. Take and have now this one who claims to be your king. He thus yields and gives up an innocent one to the mob of chief priests and elders. 15. But they cried out, etc. Remember all this was an arranged opposition on the part of ecclesiastical party leaders, and was not the out- burst of the people. In fact, the sympathies of 418 most other classes had been with him, but these, as the dominant power, now controlled every- thing. 17. And he bearing his cross, etc. Accord- ing to custom, he was compelled at first to bear his cross; but, as we gather from the other Evan- gelists, when sinking therefrom, Simon the Cyre- nian, whom they met, was compelled to bear it. See references. 22. What I have written I have written ; that is, I will not alter it. They could not even bear the suggestion, supported as it was by so many miracles and declarations of our Lord. 23. His garments. This alludes to the large outer covering or cloak. Ooat, tunic or vest. 24. That the Scripture might be fulfilled. They did not do it to fulfil Scripture, nor did it occur only to fulfil Scripture, but it was foretold because it would occur, and so that when it did come to pass a new ground of prpof as to the Messiahship of this Christ might be afiurded. This same general idea applies to all cases in which it is said that a thing occurs — " that the Scripture might be fulfilled." 25. See Matt, xxvii. 56. 27. His own home, care. This brief notice of filial regard is enough both to teach us true honor to parents, and to show us the absurdity of that adoration and idolatry practiced by the Romish Church. He did not from that hour worship her, but cared for her. 28. Now accomplished; that is, that only the final consummation act needed to be per- formed. That the Scripture might be fulfilled (see ver. 24), in accordance with prophecy. Tiiis clause may be connected with the former one, or applied to the next words. Saith, I thirst. If the former clause does not refer to this, the sense is plain. If it does, it means that in accordance with the prophecy of Scripture (Ps. Ixix. 21), Christ said, "I thirst." He did not say it just to fulfil the prophecy, but because of his thirst, having called for drink, remembers, or is in this act fulfilling, a predicted thing. Ver. 24. 29. They filled a sponge with vinegar, etc. This occurred just after the cry (Matt, xxvii. Chap. XX.] NOTES ON ST. JOHN. [Ver. 1-22. 46), and explains the act there recorded in ver. 48, and the reason for it. It not only is not con- tradictory, but also fills out the narrative and explains it. It is generally so in comparing these harmonies; and so often so that when we are puzzled by exceptions, it is most reasonable to conclude that some connecting and explicatory fact or incident is unknown to us. Hyssop. This was the ancient sign of cleans- ing and of deliverance from sin. Ex. xii. 22 ; Ps. li. 7 ; and Heb* ix. 19. 31. A high day, a sabbath occurring during a feast, and so a doubly sacred festival. They must hasten to get them down from the cross, as it would be unseemly to let them hang over the sabbath, and it would be an unclean act to re- move them. That their legs might be broken. The breaking of legs, fastened down as they were in crucifixion, would naturally involve such injury of arteries and flesh and nerves as would hasten death. 34. Game thereout blood and water. This would be a very natural flow from the peri- cardium or membrane about the heart, but it is enough for us to know that the side was thus pierced, and deeply pierced, so that afterward the faith of doubting Thomas was satisfied by thrust- ing the hand where the spear. had been. 35. He that saw it bare record. John was an eye-witness. 36. See ver. 24. 39. A mixture of myrrh and aloes. Not the usual term for myrrh, but it means a preserv- ing or antiseptic compound. A hundred pound weight. By abundant quantity they showed their love, as well as by the act itself. It is precious to find Nieodemus thus a true disciple.' See references. 41. In the place, vicinity. 42. As none other was lain there, none other could rise from there. As it was already the time of preparation-day, they desired to do as little as was proper. CHAPTER XX. PARTICULARS AS TO THE RESURRECTION. Verse 1. Mary Magdalene. This woman had been delivered of a possession of many evil spirits by our Lord, and was a devoted attendant and a witness at the time of the crucifixion and the resurrection — " Last at his cross and earliest at his grave." The various accounts of these events have a close resemblance, but vary in slight particulars, and by comparing them all we arrive at a correct view. See notes on Matthew. Yet dark, before full dawn. The stone taken away. As this large stone had been rolled back, she at once concluded that the body had been stolen away. 2. We know not. There were other women also, as we find from the parallel accounts. 6. Linen clothes.. See ch. xix. 40. 7. Napkin. See ch. xi. 44. It seemed thus to have been carefully and deliberately laid aside, as -denoting no haste, and therefore not the work of grave-robbers. ■ 9. They knew not. They ought to have known, because he had^ told them, but 'they did not comprehend the full fact until now. They no doubt had some faith as to a rising at some time, but were not, prepared for this early proof. 10. Own home, a place of sojourn. 12. This is another angelic appearance besides that recorded in Matt, xxviii. 2-5, etc. 14. Turned herself back, turned around. 15. Gardener, one having charge of this gar- den or park. 16. Rabboni, my great Master. She now recognizes him. 17. Touch me not. The idea is probably as expressed by Doddridge : Do not tarry to touch or embrace me now, as I am not at once to ascend, but shall have other opportunities of seeing you ; but go at once and tell the disciples. I ascend, I shall ascerid. This was as he had told them, and his resurrection was a step in the glorious exaltation. 19. This was the third day, or the day of his rising. Notwithstanding the appalling scenes through which they had passed, the disciples were not disbanded, but had flocked together and were assembled as when Jesus was with them. 22. Breathed on them, breathed forth in some symbolic manner, conveying to them the idea that thus, like a breath or diffused air, would the Holy Ghost be given to them. The words 419 Chap. XXL] BIBLE NOTES. [Ver. 1-18. "spirit" and "breath" are not interchangeable, but the one is often in Scripture the type of the other. Holy Ghost. See ch. xv. 26. How soon the promise is fulfilled to his disciples, and at Pente- cost to the whole Church I 23. Whosesoever Bins ye remit, etc. This verse shows that the power was not to Peter alone. Matt. xvi. 19. Other passages, and the whole tenor of the Gospels, show that it does not rnean to affirm the infallibility of the eleven, for at this time Thomas was not infallible even as to his faith. It merely recognizes them as the author- ized representatives of the Church on earth, and is just such a commission as a king would pro- nounce to a minister plenipotentiary, without meaning to say of him that it was impossible for him to err. They thus are commissioned to carry forward the Christian Church ; to judge of its doctrine and discipline; to determine who are and who are not eligible to its membership; and thus have in this sense unrestrained and deciding authority.' Are retained, have been retained. Christ may have given to his apostles then a special power of discernment and selection, so that they were even less apt to err in judgment than are God's ministers now. 25. Except I shall see in his hands, etc. His doubt was probably that of one feeling that it was too good to be true, rather than of one de-. siring to be faithless. There are some such Chris- tians now, who always take the dark side and then seek for sight-proof. 27. Reach hither thy fingers, etc. The holes made by tlie nails in the hands and feet would admit a finger, while the thrust in the side with the large spear made room for the hand. 30. Truly, I assure you. We have only brev- ities in the life of our Lord — just parts of his great working and teaching and enduring life. CHAPTER XXI. FUETHEE DOINGS AND SAYINGS OF CHEIST AFTEE THE EESUEEECTION. Verse 1. At the .Sea of Tiberias. This lake and its coasts had been the scene of many of his miracles. 2. Nathanael ; probably the same as the Apostle Bartholomew. 5. Children, sirs. 6. Cast the net on the right side, etc. The very similarity of the miraclo to that re- corded in Luke v. would lead them to suspect who it was. Ver. 12. 7. That disciple whom Jesus loved, John himself. He was naked. This means that he had tluown off his outer garments. It is the usual word for "slightly clad," 8. Two hundred cubits, one hundred yards. 12. Dine, break fast. Durst ask him. Their very question would have shown uncertainty of faith, and although feeling quite sure that it was their Lord they are 80 overpowered with joy and reverence that they know not how to open the subject to him. 14. This is now the third time that Jesus showed himself to his disciples. Commen- tators make various reckonings as to the times 420 that Christ appeared either to the women, to his apostles or to other gathered disciples. Some reckon as many as eleven times, while seven is the more usual count. It is not always easy to determine whether a recorded appearance is the same as the one referred to elsewhere. 15. More than these, more than thou lovest these disciples, or else, as most think, it means, " more than these love me." In the first place it would be a question to draw out Peter's recogni- tion of him as Christ ; in the other case it is a probable allusion to Peter's fall. He had pro- fessed greater love than any, and he is thus reminded of it. I incline to the former as the correct construction. 16. Peed my sheep. Both the verb and noun are different from ver. 15, and the verb dif- ferent from the "feed" of ver. 17. It means, guard, tend or guide. The lambs and the sheep make up the whole flock, and they were to be fed and nourished and guided. Peter had denied three times, and he now attests love'as often. 18. Verily, verily. This is the same word as "amen," and its reiietition, so peculiar to John's Gospel, is meant as an emphatic affirmative. Chap. XXI.] NOTES ON ST. JOHN. [Veb. 22-25. Thou girdedst thyself, etc. The girding and the stretching forth of hands no doubt refer to his being bound and pinioned to the cross. Tra- dition says that Peter was crucified, and, at his own request, with his head downward, as not worthy to die in the samo position as Christ. 22. He tarry till I come. This may refer to natural death, or to his living until the destruc- tion of Jerusalem, which was the typo of Christ's (inal coming. John is believed to have been the only apostle who died a natural death, and who survived until Jerusalem was destroyed. 24. We know that his testimony is true. The testimony is thus reasserted with the self- consciousness of a true eye-witness. 25. Could not contain. A figurative ex- pression for great abundance. This verse opens up to us, as does no other verse in the Bible, the doings arid sayings of our Lord. It asserts what a comparison of the Gospels has already made evident — that we have in ths Bible only* the briefest abstract of the life of our Lord. His ministry was one continued series of life-acts attesting his divine nature and Messiahship, showing that the covenant Jehovah of the old dispensation was now the actual living Saviour and Redeemer, come to malce the final sacrifice for sin and to secure fr«e salvation to all who would believe on him. This Gospel seems to close with the former chapter, and this chapter appears added as an appendix ; and not unlikely the twenty-fifth verse is the last verso of the Bible in its date of writing. If we compare the miracle and the charge "Follow me" with the miracle of Luke V. it seems as if Christ thus gives a reiteration of his call and charge to his apostles ; and having given them this commission, together 'with a prophecy as to two prominent apostles, the whole narrative of the four Evangelists is closed with the testimony that in this wondrous record we have only an abstract of that wondrous life which by word and miracle attested its divine origin and power, which proclaimed and perfected eternal life for us, and which by death and resurrection broke the bands of death and secured salvation for all believers. May we all receive this divine, all-sufficient Saviour 1 We have now finished the study of the four Evangelists — the only books of the Bible which give a full account of the period of our Lord's life and ministry, his death, resurrection and ascension. In some respects it ia possible to trace in each Gospel some prominent adaptation. Thus Matthew wrote for Jewish readers ; Mark for Gentile converts ; Luke presents Christ's religion as the universal gospel for Jew and Gentile ; while John, long years after, addresses himself to the Christian world with special reference to the evidence of the divinity of our Lord. Some are fond of tracing partic- ularly these governing methods and designs, as modified by local or then existing necessities ; but while recognizing some of these, we delight most of all in the ample proof that these holy records of our Saviour's life bear that they were intended as the basis-material of human belief, and are adapted to the demonstration and confirmation of the faith of the Christian Church so long as it shall be militant. While each has its peculiar adaptation and its specific design, we yet have found one theme per- vading all. Jesus Christ is presented as the promised Messiah, the Redeemer of the world ; and such facts stated as to his birth and life, his words and deeds, such reference made to him as fulfilling all prophecy, and such record made as to his' life, death, resurrection and ascension, as give us the most conclusive evidence that Christ, the promised Saviour, the Messiah of prophecy, has indeed appeared and accomplished salvation for all who by repentance and faith receive him and trust in him. It is most interesting to trace the method and design of these four Evangelists, and to see what a weight of testimony they furnish as to this the vital and essential point of our Christianity. While, however, this is the leading topic and the centre to which all the others tend, many other collateral facts and principles are presented to us as bearing upon this prevalent and all-pervading theme. The errors and inefficacy of Judaism are fully displayed, in order to show that the time had come for the passing away of the old dispensation, and for the inauguration of the new. The relations of the Church ae an organized body of believers, with Christ and his apostles at the head, are clearly defined ; the doctrines and the duties of the gospel are plainly set forth : not only is prophecy ful- filled, but prophecies also uttered which come to pass in the entire downfall of the Jews, both as a nation and a Church ; errors, such as those that exalt the humanity and deny the divinity of Christ, are thoroughly guarded against ; and the whole plan of salvation, with its demonstrative proofs, so nresented as to furnish an immovable basis on which can rest the faith and the hope of the ages, and ^ 421 Chap. XXI.] BIBLE NOTES. [Ver. 25. in which each Christian believer can find a rock of refuge and defence, a sure foundation, until faith itaelf is sweetly lost in sight. Notwithstanding the great variety of miracles and parables, of historical facts and incidents, of discourses and sayings, of teachings and illustrations, one need only turn to the Harmony to see how compact, after all, is this fourfold' narrative; how Jesus, his words and his deeds, form, the ever- recurring theme ; how facts and incidents all have reference to a confirnjation of his Messianie mis- sion; and how fully all show the cessation of the old dispensation, and the 'establishment of the Ciiristian Church, with its risen and glorified Lord, its perfected ofieririg and its conditions of repent- ance and faith, as the only ground of salvation. Thus the subject is everywhere the plan of salvation through Christ Jesus, with the Holy Spirit, the blessed Comforter, graciously vouchsafed as an abiding Helper to every humble seeker. Christ, the promised Messiah, is shown to be the foretold Deliverer just in the way that even reason would ask for a test. It is his life on earth in a human form, with what he does and what he says, that presents him for the acceptance of man's belief. As he claims to be more than man, miracles of undoubted reality, attested by competent witnesses, are oflfered in such multitudes that sense and sight and reason cannot resist conviction, until his enemies meet together and say, " What do we? for this man doeth many miracles. If we let him thus alone, all will believe on him;" and so they counsel together to put him to death (John xi. 47); as they accomplish this design, new evidences multiply with every closing hour, and the Roman centurion and they that were with him watching Jesus and the things that were done say one to another, " Truly this was the Son of God." Then his sayings, too, are ever such as attest his divinity. Mul- titudes are convinced by the gracious words that proceed from his mouth, and the very officers whom Scribe and Pharisee urge on to his arrest' declare, "Never man spake like this man." Thus, tried by his deeds and words, by the witness of Jewish friends and enemies, and of Gentile observers, he is proven in deed and in truth the very Christ, and divinely-appointed selections of these facts, with fourfold record, are handed down to us, that we too may believe to the saving of our souls and to increase of faith unto the end. This is the system of religion as revealed in Christ; and a,lthough, in the closing verse of John's Gospel, we are told that only an outline of the evidence is given, with a convinced consciousness that this is enough, each pious heart cries out,. "My Lord and my God!" and is ready in devout faith and holy love to lean on his breast, and to say, with the beloved disciple, "We know that his testimonv is true." Having found so firm a foundation for our faith in this excellent word, as we leave the times of Christ, beseeching the aid of that spirit which he imparted when this narrative closed, in the holy gladness of a precious faith, we may' pass to the early, history of the apostolic Church, , 422 THE ACTS OF THE APOSTLES. INTEODUCTION. The book of the Acts of the Apostles furnishes us the history of the Church for the thirty years succeeding the death, resurrection and ascension of our Lord. While it is in fact a continuation of the Gospel of St. Luke, and written by the same hand, it is in its controlling purpose an exhibition of the organization and extension of the Christian Church " upon the foundation of. the apostles and prophets, Jesus Christ himself being the chief corner-stone." It is the natural continuation of that unfolding of the method of grace which we found to form the central idea of the Old Testament, and which culminated in a divine, a human, a risen and ascended Saviour, as declared by the prophets and as made manifest by word and deed in the Gospels. Now this book proceeds to record the progress and method of development of this new or renewed Gospel Church. Pentecost probably had its origin in the foundation of the Mosaic economy as declared from Sinai; and if so, now,- on the very anniversary of this event, the Gospel Church has its great baptism of the Holy Ghost for Jew and Gentile (ch. ii.), and enters upon its career of gospel propagation. We here find its progress recorded— a progress in which Jew and Gentile are alike concerned, in which the unity of the faith and salvation for both are plainly exhibited, and in which tlio methods of extension arc fully de- clared. While therefore historical, it is such a history as is practical, doctrinal, logical ; a philosophy teaching by experience, convincing and converting ; an inspired narrative, rich in the materials of faith and in all the needed details of a holy record. Next in interest to the evangelical history or life of Christ, as contained in the four Gospels, is this apostolic history, extending from the ascension to the second year of Paul's captivity at Rome. Of the four most natural divisions of the New Testament — the Gospels, the Acts, the Epistles and the Revelation — this constitutes the second, and is the graphic narrative of the planting and extension of the Christian Church in various parts of the Roman empire, so that both to JeW and Gentile the gospel was made known. Beginning at Jerusalem, the disciples here and there throughout the empire established centres of influence, and carried the gospel to Rome itself, and to the very household of the emperor. With the first extension of the Churcli among the Jews, we find Peter most promi- nently concerned (ch. i.-xii.), while with its planting and progress among the Gentiles, Paul is so identified as to be called the apostle of the Gentiles. It is well to notice also how fully Peter is taught and teaches the universality of the gospel (ch. x. and xi.), and, although the apostle of the Jews, introduces the first Gentile to the Christian Church ; and how Paul, while carrying the gospel to the Gentile World, preaches to the Jews first, and ever magnifies the preciousness of their covenant privileges. The admirable division of Lechler presents the book in five parts, as follows : 1. The founding of the Church of Christ as a Church designed for Israel and for the entire human race — ch. i., ii. 2. The Church of Christ in Jerusalem; its development and guidance; its conflicts and victories; its acts and sufferings — ch. iii.-vii. 3. The Church of Christ throughout Judea and Samaria, and its transition to the Gentiles — ch. viii.-xii. 4. The extension of the Church of Christ in Gentile countries through the agency of Paul, the apostle of the Gentiles; his three missionary journeys, at the termination of each of which he retuj-ns to Jerusalem and promotes union between the Gentile-Christians and the Judrea-Christinn primitive congregation — ch. xiii.-xxi. 16. 4Zo INTRODUCTION. 5. The arrest of the apostle Paul, and his consequent witness coneetning Jesus Christ, both at Jerusalem and Rome — ch. x.-xxviii. It is easy thus to see how this book exhibits a grand stage in the •progress of the gospel method of salvation ; proving the Old Testament Scriptures ; showing the fruits of Christ's life, suffering and death ; tracing the Church in a new epoch of its history ; showing us the method of advance ; and exemplifying the promises as to the spread of this gospel, which had been hid for ages and generations. As we proceed to the study of the book of Acts and those Epistles which relate to the early churches, we refer our readers to Map I. of our First Volume. In designedly using the same map unaltered, we show more pointedly the connection of the earliest with the latest Church history, and illustrate how the Holy Land and its surroundings, which were concerned in the geographical refer- ence of the ancient Church, is still the centre of operations when the Jewish passes into the Christian worship, and when patriarch, prophet and priest give place to Christ and his apostles. Prophecy is verified by localities which had been identified with early history, and which have to do with the fulfilments of faith. And here, after Christ has lived and labored and atoned in this Land of Promise, now become the Land of Realization, the apostles, with Paul and other ministers of the word, labor, ^nd from it go forth to other regions round about, in order that the scattered Jews might be brought to a knowledge of the true faith, and also that the Gentiles might be made partakers of the blessings and extended privileges of the new dispensation. It is ground hallowed by the associa- tions of centuries, inhabited still by many of the descendants of the chosen Israel ; and, as once having had to do with the planting and preservation of the Jehovah religion, still to be the centre and source from which would spread a knowledge of this Lord and his Christ, and from which was to be promulgated the gospel of peace and salvation to the saving health of the nations. In Map I. some modern names of localities are added, in order to aid in the identification ; and thus by this one map we are able to study both Old and New Testament history, and to appreciate their essential unity. Although the missionary routes of St. Paul are not traced, the reader who desires it will easily find the localities, as well as most of those to which we have referred in the Epistles and in the book of Revelation. The first apostolic labors which the book of Acts records are round about Jerusalem, and it is not until after the persecution of Stephen (ch. vii.) that the disciples that were scattered abroad went everywhere preaching the word. Ch. viii. 4. Even this meant everywhere in Palestine. Ch. viii. 5. The first preaching we hear of outside of Palestine is at Damascus in Syria, and by Paul soon after his conversion (ch. ix. 20-22), although the record of ch. xi. 19 may mark a little earlier period. Ch. xi. 20-30 marks the time when the attention of tiie Church at Jerusalem was called to the conver- sion of many Gentiles at Antioch, and Barnabas was sent forth, and soon he sought Paul and joined in labor with him. They labored for a year, and then (ch; xi. 30) went to Jerusalem as the bearers of a contribution from the Gentile Christians at Antioch to the Church at Jerusalem. Once befoi-e this, since his conversion, Paul had been to Jerusalem (ch. ix. 26), but about A.D. 44 (ch. xi. 25) he and Barnabas return to Antioch, and are soon sent forth by the Holy Ghost on what is called Paul's First Miamnary Tour. Ch. iii. 1-4. John Mark accompanied them as far as Perga. The followinn- is their course: Seleucia, Cyprus, Perga, Antioch in Pisidia, Iconium (ch. xiii. 51), Lystra, Derbe; then back again (ch. xiv. 21) to Lystra, Iconium and Antioch in Pisidia, and throughout Pisidia, and to Perga and Attalia in Pamphylia, and then back by sea to Antioch in Syria, from which they started. This was probably A. D. 45-47. The Second Missionary Journey of Paul was undertaken after he had been to Jerusalem and returned to Antioch, and probably some three years subsequently to the former. Silas accompanied him, and the account of it is introduced by saying that he went through Syria and Cilicia confirmino- the churches. Ch. xv. 41. Antioch was the chief city of Syria, and Tarsus of Cilicia. "We have then tliis second missionary tour, as follows: Syria, Cilicia, Derbe, Lystra and adjacent cities, Phrygia Galatia, Mysia, Troas. Thus far he was still in Asia Minor, between the Mediterranean and Black Seas, many parts of which had witnessed his labors in, the first missionary tour. Now, however (ch. xvi. 9), sailing from Troas to Samothracia and Neapolis, he comes to Philippi in Macedonia or Upper Greece, and so to Amphipolis, ApoUonia, Thessalonica (ch. xvii. 1), Berea, Athens, Corinth Cen- 424 * INTRODUCTION. chrea (the port of Corinth), and Ephesus ; and from thence he sailed to attend the feast of the pass- over, A. D. 53 (ch. xviii. 21), to Ciiesarea in Palestine, going thence to Jerusalem, and soon back to Antioch, whence he had started probably some three years before. This completes what is generally spoken of as Paul's second missionary tour. ' Ch. xviii. 23 informs us that after spending some time at Antioch, he departed and went over all the country of Galatia and Phrygia in order, and thus started on what we call his Third Missionary Tour, Paul continued this journey to Ephesus (ch. xix.), and afterward, probably by sea, into Mace- donia and Greece. Ch. xx. 1, 2. Returning by land through Greece and Macedonia, he came to Philippi, and thence sailed to Troas in Asia Minor. From thenco he proceeded in haste to Miletus (ch. XX. 14-16), not wishing to tarry at any of the towns along the coast, and even avoiding Ephesus ; but as he wished to see those of the Church at Ephesus, he sent for the elders to meet him at Miletus on the coast, about twenty miles south of Ephesus. Ch. xx. 16, 17. He then sailed (ch. xxi. 1-3), as directly as possible, for Tyre ill Phoenicia, and tarrying there seven days, proceeded by way of Ptole- mais and Cwsarea ; and having tarried at the latter place several days, proceeded to Jerusalem, but was not able to go on to Antioch as before. So ends the third missionary tour. On false charges he was arrested at; Jerusalem (ch. xxi. 30-33), and after a time is taken to Cas- arca, and afterward to Rome. This might properly bo called his Fourth Missionary Tour (ch. xxvii. 28), for he labored with those on ship and where he stopped (ch. xxviiL'S, 14), and afterward (ver. 30) for two years at Rome. As to chronology, see notes on ch. xxv. 24. With these outlines and references to the Scripture narrative, the reader who desires to trace on Map I. Paul's course— or, in other words, the direction of the propagation of the gospel — will find no difficulty. The whole narrative, geographical, historical and evangelical, shows how God was fulfilling the promise of blessing to all nations in extending a knpwledge of his blessed gospel. Vol, II.— 64 425 NOTES ON ACTS. CHAPTER I. THE ASCENSION OP CHEIST, AND THE DOINGS AND SAYINGS OP THE DISCIPLES BETWEEN IT AND PENTECOST, ABOUT TEN DAYS AFTEE. Veese 1. The former treatise, the Gospel of St. Luke, of which this is the continuation. Compare the close of Luke's Gospel. TheophiluB. See Luke i. 3. All that Jesus began. The -word " began " conveys the idea that what is recorded in the Gospel of Luke presents only the foundation of what was continued by the apostles, and has been continued by Christ's servants since. 2. Through the Holy Ghost ; by virtue of the power of the Holy Ghost. The agency of the Holy Spirit as acting with Christ is here made prominent. It was the transition period from the active agency of the personal presence of Christ to the active agency of the Holy Ghost. John xiv. 16-18. 3. After his passion, after his suffering. Pertaining to the kingdom of God, re- lating to the Church or gospel dispensation. 4. That they should not depart from Je- rusalem. The time for scattering was not yet come. The promise of the Father, the special manifested gift of the Holy Spirit. Luke xxiv. 49 ; John xiv. 16, etc. 5. For John truly, or as John. 6. Wilt thou at this time restore, etc. They could not give up the idea of a restored national as well as a spiritual kingdom. 7. It is not for you to know, etc. They had been told this before. See references. Hath put in his own power, hath fixed or determined in the cxorciso of his sovereign will. The times and seasons were not uncertain, for God had ordered and arranged respecting them ; but he saw fit not to reveal the time, but the fact. 8. After that the Holy Ghost is come upon ypu. The whole book of Acts is a record as to how thoroughly this was fulfilled. 11. Why stand ye gazing ? etc. They were perhaps despondingly looking up to heaven, but 426 God thus assures them that the One now leaving , them shall return again. 12. The mount called Olivet, Mount of Olives, east of Jerusalem. A sabbath day's journey, about three- fourths, of a mile, and so called because they regarded this as the limit which even a work of necessity would allow. 13. An upper room. The usual guest-cham-' ber or parlor was thus termed. Where abode, assembled. 14. This is the last mention of Mary, and she is not spoken of here as one worshipped, but as waiting in accord with the apostles and disciples in prayer and supplication. These all. These disciples and apostles who had witnessed the ascension came to this meeting- place. 15. In those days, etc. Here we have a pic- ture of the infant Christian Church as it existed between the ascension and Pentecost. In a few days it was to be greatly increased and blessed. It is not meant that thus far there were only one hundred and twenty converts, but that this was the number present at that time. 16. Must needs have been. Compare John xix. 24. Spake before concerning Judas. See Ps. Ixix. 25 and cix. 8. The utterance had original reference to the enemies of David, the type of Christ, and Judas is the type of all enemies of the Church. As to double reference, see Pa. xvi. 10, oto. 17. Numbered with us, counted or enrolled as one of the twelve apostles. Had obtained, liad allotted to him. 18. In the midst, in the middle of his body. Bishopric, office. 21. They wanted one who had long been a dis- ciple and an eye-witness. 23. Barsabas. This name is probably given to distinguish him from another Joseph, and as Chap. II.] NOTES ON ACTS. [Veb. 1-6. the name Barsabas, or son of Sheba, recurs (eh. XV. 22), it is added that he is also known by his Latin name of Justus. 25. By transgression fell. The Greek word means "apostatized." 26. Gave forth their lots. See Prov. xvi. 33. A resort to this method of determining Jehovah's will was common uhder the old dispensation (Num. xxxiv. 13; 1 Chron. xxiv. 5; xxv. 8, etc.). The special mode in which this was done is not de- tailed. They selected those who after prayer and thought seemed to them best, but felt the transac- tion so important that they asked the great Head of the Church to designate the chosen one. CHAPTEK II. tENTECOST— Its RESULTS UPOK TflE CHRISTIAN CHORCH. Verse 1. Day of Pentecost. The three great feasts of the Jews were Passover, Pentecost, and the Feast of Tabernacles, occurring in April, June and October. This is called Pentecost, be- cause occurring fifty days after the day following the Passover sabbath, and so it always came on the first day of the week. It was a harvest fes- tival, celebrating the completion of the early har- vest of barley and wheat, as the Feaat of Taber- nacles celebrated the ingathering of the grapes and all the completed harvests of the year. It is here made the occasion of a more precious ingath- ering of souls. Tradition affirms that it also commemorated the organization of the Jewish Church, and that it was the anniversary of the giving of the Law on Mount Sinai. As to Jew- ish feasts, see Lev. xxiii. The Passover, although especially commemorative of the deliverance from Egypt, also had an agricultural significance, as it celebrated the beginning of harvest, and had its offering of first fruits. Ex. xxiii. 19. Fully come, in fulfilling or already on hand. 2. It filled ; that is, the sound of this mighty blast of wind. 3. Cloven tongues, distributed tongues. There was an appearance as if each one had assigned to him a tongue of fire. It sat. Thus each one seemed endowed with a tongue of fire. We cannot attempt to describe the precise form and style of this appearance, any more than we can tell precisely how the cherubim and a flaming sword which turned every way appeared at Eden (Gen. iii. 24); how the Spirit of God looked which descended like a dove at the baptism of Christ (Matt. iii. 16) ; or how the cloud at his ascension received him out of their sight. Acts i. 9. Suffice it for us to know that God often saw fit by some visiblo sign to give expression to the manifestations of his Spirit; and now that the Holy Ghost is hereafter to be the abiding Com- forter of his Church, the Son having returned to the bosom of the Fatherj this change of manifest- ation is signalized by this mighty gust of wind, and by an appearance as if a tongue of fire had been distributed to each of the disciples. Fire was the symbol both of purity and energy, and as tongues are the natural expression or utterance of declared truth and of a new era of extended knowledge, we can see appropriateness in these symbols of the Spirit's power, and in these indi- cations that now all people and all tongues should know the joyful sound of the gospel. But even if we could not detect any human appropriateness, it would be enough for us to know that God saw fit thus to usher in the administration of the Spirit and manifest it, to set forth the provisions he had made for his Church in this new period of its history. 4. Pilled with the Holy Ghost. They were conscious not only of the presence of the Holy Ghost, but also of a special fulness of infiuence, and they began to speak with other tongues, or in languages different from their own. They found they had the power fully to communicate with each other, without regard to the nationality to which they belonged. He who could make con- fusion of tongues at Babel could easily make har- mony of tongues at Pentecost. ' Gave them utterance, gave them capacity, or indicated. 5. Dwelling, tarrying. Devout men, God-fearing men. ' The Jews had become scattered among all nations, and, notwithstanding their bigotryj many looked to Jehovah as God and desired his service. 6. Noised abroad, or this voice having hap- pened. It may refer to the noise of the wind as board in Jorugalem, or to the report of this gift of tongues ; probably the latter. 427 Chap. II.] BIBLE NOTES. [Ver. 7-23. Confounded, fearfully astonished. 7. Galileans, plain people of Palestine, as it seems hei:e to denote. 9. We have here mentioned the most prominent parts of the then known world. The Parthians, Medes and Elamites bordered on the Caspian Sea, and belonged to the ancient Persian empire. Mesopotamia was between the Tigris and Eu- phrates. Judea seems named because it lay in the order of the countries spoken of. The next five named are included in Asia Minor, the term Asia being here used to denote only a portion of the land on the shore of the JDgean Sea and op- posite to Greece. See ch. xvi. 6. 10. Phrygia, and Pamphylia, in Egypt; that is, dwellers in Egypt, etc. Phrygia and Pamphylia were parts of Asia Minor bordering on the Mediterranean. It is probable that Jews only are meant. Ch. x. 45. Libya. This was a part of Africa west of Egypt. Cyrene, a Greek colony and sea-port, was one of its five principal cities. Of Rome, from Kome. These included Jews and proselytes, or those converted from heathen- ism to the Jewish faith. 11. Oretes.- These inhabited the island also called Candia. 13. New wine, wine which was freshly fer- mented, but still sweet. 14. Peter standing up with the eleven; that is, appearing as their representative, and not merely as an isolated disciple. He spake as the recognized mouthpiece of the apostles. 15. Third hour, about nine o'clock. 17. The last days; that is, the last of the Jewish dispensation. The term "last days" is applied in Scripture to the closing up of some one dispensation or order of things, and its super- seding by another. See Joel ii. 28, etc. " All the days of the new covenant," says Bengel, " are last days." They are not to be followed by another. Shall prophesy, speak by the power of the Spirit. Here, as often, the term is not limited in its application to the foretelling of events, but denotes any utterance under spiritual direction. Visions and dreams are named as expressive evi- dence of the extraordinary presence of God's Spirit. Such they often were in the history of the Jewish Church, and also in the early history of the Christian Church. 19. Blood, and fire, and vapor of smoke. In order to give vividness to the description, the three great concomitants of siege and of the most 428 desolating destruction are named. Th^ blood of the slain, the burning fire and the suffocating smoke fitly set forth great destruction. " Vapor of smoke" is equivalent to thick smoke. 20. See notes on Matt. xxiv. 29, etc. The great and notable, or illustrious, day of the Lord is not fully consummated until he shall appear to reign with his ransomed ones ; but epochs of time are included in such expressions as "last days," " day of the Lord," etc. 21. Whosoever shall' call on the name of the Lord shall be saved. This is the glorious assurance of the prophecy. The term "Lord" corresponds to Jehovah, the covenant name of God, so that the Jehovah of the Jew becoipes our Christ. 22. Ye men of Israel, hear these words. As this is the first sermon of Peter to the people at large, it is well to notice how first he applies the Old Testament Scripture, and then simply and directly holds up Christ as a Saviour; and having convinced them that he was the real Mes- siah (ver. 37), exhorts them by repentance and faith to be saved. He first convinces them of sin, and then points them to the cross. The pith and power of all good preaching are still the same. Approved of God, recognized of God as the Messiah, and by miracles and signs proven to bo the true and promised " Hope of Israel." 23. By the determinate counsel and fore- knowledge of God, the settled design and thorough preknowledge. The omniscient God knows all things, and had so arranged that this malice of men should accomplish the great event in our salvation. ' The divine determination and foreknowledge did not interfere with man's free agency or exten- uate his guilt. A murderer is no more innocent because another may know of his intent, or be- cause it may be overruled for good to the family and friends of the victim. While a man might be held in some sense responsible for non-inter- ference, we cannot apply this mode of logic to God. Why Jehovah does not interfere to pre- vent the act we can safely leave as a question which will be satisfactorily answered in eternity; for what we can see of the attributes of God is so much in the direction of justice and infinite perfection that we need not fear but that he can hereafter justify his ways to man. We can even here see that if wicked men were always pre- vented by God from doing anything wicked, free- will would be interfered with, and we would have Paradise at once. Why God permits a state of Chap. TI.] NOTES ON ACTS. [VEn. 24-38. probation at all, or why lie permitted man to fall, or why he ever created him, or why after sinning he did not at once annihilate him, we cannot tell. It is not peculiar to theology, but true also of every science of nature and of art, that' a skeptic can ask a thousand questions' which a philosopher cannot answer. Even in public esti- mation a man never proves himself so much a'fool as when denying a fact merely because he cannot explain its cause, or when refusing to accept the independent- results of one series of vital facts because there are some other things hard to be understood. Those who are doubtful and dissatis- fied because with finite minds they cannot grasp the infinite, will find many puzzles which perplex and destroy, but which a faith consistent with reason can lay quietly by, to be disposed of in their proper order ; and although they reach not the solution in this world, they reach enough besides to satisfy them that their line of direction is right, and that faith and reason in the present make a concrete foundation for the hopes of the future. See notes on Jer. x. 23 ; xviii. 4 ; xxxv. 2 ; and Ezek. xvi. 6, etc. 24. Loosed the pains of death. They were loosed just as the pains of childbirth are loosed or ended by the birth. The idea is that of death as a victor crushing its victim with the pains of death, and holding him; but God causes death itself to be vanquished in Christ's resurrection. 25. I foresaw. The whole passage from the Psalms is thus quoted, the particular reference being in the twenty-seventh verse. He was the Messiah and a living God, and his death and resurrection are thus prophesied by David. 26. In hope, security. 28. With thy countenance, before thee. 29. Let me freely speak. He knew their prejudices, and in this conciliatory way addresses them, proving that this Christ, who by miracles and words, by life and death and resurrection, had shown himself Messiah, was the very one foretold. Is both dead and buried, died and was buried. The idea here is that inasmuch as David was still in the grave, what is said in ver. 27 could not apply to him. His body did see cor- ruption. • , 30. According to the flesh ; that is, so far as human origin was concerned. > 33. Being by the right hand. It is both by the right hand and to the right hand ; both ideas seem included. Shed forth this, poured out this gift. No one can fail to admire the direct, concise, clear statement of doctrine contained in this brief dis- course. He logically presents Christ as. the Mes- siah of prophecy, as proven such by word and miracle, and then (ver. 38) exhorts to repent- ance. 34. For David is not ascended into the heavens. This shows that the prophecy could not mean David ; whereas only ten days before they had witnessed this ascension by Jesus, as fifty days befofe they had witnessed the resurrec- tion. The Lord said unto my Lord ; rather Je- hovah said unto my Lord. Jehovah is the name of God as the covenant-keeping God of Israel, and now he had fulfilled this covenant by giving triumph and dominion to " my Lord," the Mes- siah Christ. Thus Christ himself becomes the everlasting Jehovah of his Church. See reference. Sit thou on my right hand. Thus in the triumphant quiet of ascended majesty, Christ is represented as having 9onquered, and as only awaiting the final fruits of victory. 36. All the house, every family. That same Jesus. , Jesus was his Saviour name ; Lord, his name as Sovereign ; and Christ his name as the anointed and promised Messiah. Ye have crucified. He preaches to them their sinfulness. 37. Pricked, convicted or disturbed with a sense of their guilt. 38. Repent and be baptized. They were to have the inward sorrow and conviction of sin, and then to receive the sign of baptism as a confession of their faith in Christ. The word used for bap- tism some regard as meaning immersion, but the word itself does not enable us to determine tlie method. In fact, it was the ordinance and not the method itself that was so important. As in the Lord's Supper the chief idea is not whether they should cat reclining on couches, or sitting, oi- kneeling, so here it is the reception of the sign, which, as to immersion, or sprinkling, or pouring, might be varied by circumstances, without doing violence to the rite itself. In the name of Jesus Christ. This phrase, " in the namo of Jesus Christ," and the similar one, " for the sake of Jesus Christ," often recur in Scripture, and their meaning cannot be ex- pressed by- a single word. It is well stated by Alexander. It means, "by his authority, ac- knowledging his claims, subscribing to his doc- trines, engaging in his service and relying on his merits." The object of all this was the remission 429 Chap. III.] BIBLE NOTES. [Ver. 1. of .sin ; that is, its forgiveness and the removal of its penalty. Receive the gift of the Holy Ghost ; real- ize the promise made to the Church by Christ just before his crucifixion (John xiv. 16/17), and again just before the ascension. Acts i. 5. Spe- cial reference seems here to be had to the blessings of Pentecost, but the Holy Spirit is also given especially to all believers. ■ 39. The promise, of the Holy Ghost, and therefore of salvation through Christ. That are afar off. The Gentiles were in- cluded, and even in the old dispensation there was provision for them. ■ ' ■ Shall call. See Assembly's Catechism, an- swer to Question 31. The whole verse shows the universality of this call ; and in one sense all are called, although all are not effectually called. If the sinner will do his part, be sure that God will do his. See ver. 21, where the sinner's call to God is spoken of by the same derivative used here to denote God's call upon the sinner. 40. Testify, reason, give assurance. Save yourselves from this untoward generation; be saved from this crooked gen- eration. The Jews had gone perversely, and they are thus exhorted to come out from their false views and wrong courses. 41. The same day there were added unto them about three thousand souls. Thus only a few . days after the ascension, Christ strengthens his Church. 42. They continued steadfastly, etc, rThe picture is that of a Christian family agreeing together, listening to the heads, , having social meals together, and, whether eating or drinking, doing all to the glory of God. 43. Pear, reverential regard for God and his service. ; 44. All that believed were together, and had all things common. Here, was the un- selfishness of faith. It was a time for them to share mutually with each other. An actual dis- tribution is not always thus required, but was needful then, and would be again nnder similar circumstances ; and under such circumstances Christians should now be alike ready. The doc- trine is that of self-denial,, and a recognition of our property as of God and belonging to him. We are stewards as to money, as well as in other respects, and we must give an account of this stewardship. / 46. Breaking bread from house to house, having social and religious communion in their own houses. Their meat, food. Singleness, simplicity. : 47. Favor with all the people. The masses favored them. Such as should be saved, saved ones. CHAPTER III. THE GOSPEL DISPENSATION FUETHEK AUTHENTICATED AND ILLUSTRATED, BY MIBACLE AND TEACHING. — THE FAITH OF THE CHURCH STRENGTHENED. We have noted how the great motive of the four Gospels was to exhibit Christ as the promised Mes- siah, and by word and deed show his divinity, and to exhibit him in his life, death and resurrection as that Christ by whose sacrifice salvation was made possible, and to show that through faith in his name we miglit be saved. God having now refreshed tlie apostolic Church by this promised bap- tism of the Holy Ghost, by the miracles and teachings of his apostles further shows the doctrines and duties of the gospel dispensation ; so that not only now, but also always, many may be a Oalled Beautiful. We do not certainly know the reason of the name, or which entrance it was ; but it was no doubt a chief entrance,' and prob- ably the one on the east, built by Herod the Great, and described by Josephus. 6. The lame man was in such a state of mind as to be prepared for faith and to receive a blessing. In the name. See ch. ii. 38. Jesus Christ of Nazareth. Jesus was his Saviour name, Christ his promised Messiah name, and Nazareth his despised name ; and now in the name of this Nazarene he is commanded to walk. 7. How God helps those who by faith in him are ready to be helped I 11. Held Peter and John. He thus clasps them in gratitude. Porch, portico. 13. He preaches unto them the same good gospel. Denied him, refused to recognize him as the promised Messiah. 15. Prince of life. Author of life. Heb. ii. 10 ; xii. 2. 16. There was faith on the part of the apostles making the cure, and a measure of faith, too, on the part of the cripple. 17. I wot, I know. 18. So fulfilled, thus fulfilled. 20. And he shall send ; rather, " in order that he may send." Connect it with the former verse.i The sending referred, to is that of his second coming. All along in Scripture the has- tening of this coming is made tjie ground of repentance and faith and effort, since the gospel must first be preached to all nations, '■ 21. Whom the heaven must receive until the times of restitution of all things. He had ascended, and now awaited the second com- ing. The Bible everywhere teaches us to have a longing desire and expectant wish for this coming, and to use the preparatory efforts for the spread of the gospel. "Looking for and hasting unto the coming of the day of God.": 2 Pet. iii. 12. Times of restitution. Compare ch. i. 6, where the verb is used. It refers to a time of fulfilment, when Israel or Jehovah's Church- nation, either literally or spiritually, shall be restored, and Christ reign as King over all for his Church. Since the world began ; that is, from eter- nity. Scripture, like human language, is not always absolutely literal, and its expressions are no more liable to miscomprehension. 22. Like unto me, as I was. As to double meanings of prophecy, see Ps. xvi. 10, etc. Here again Peter argues the Messiahship from the Old Testament. 23. Shall be destroyed from among the people. " I will require it of him." It denotes a responsibility involving the most awful demands of injured justice in case of obduracy. 26. Unto you first. It was to the Jew first, and then to the Gentile. CHAPTER IV. THE RESULTS OF THE PREACHING AND MIRACLE OF PETER, AND CONTINUED REVIVINGS AND STRENGTHENINGS OF THE CHURCH. VerhbI. The cdptain of the temple. This was the one having in charge the usual Lovlto temple- guard. Sadducees. This Jewish sect did not believe in a resurrection, and so opposed this new gospel. See ver. 2. 2. Grieved, angered. Preached through Jesus, taught a resur- rection as especially proven by that of Christ. 8. In hold, in prison. Eventide, evening-tide. 4. Howbeit, notwithstanding or nevertheless. Was about five thousand ; that is, grew to five thousand. This probably includes the three thousand of ch. ii. 41. Some regard it as addi- tional, and as meaning men only besides others, but we cannot absolutely determine. How long it was after Pentecost we know not, but it is 431 Chap. IY.] BIBLE NOTES. [Vek. 5-34. probable that several days or perhaps a few weeks had elapsed. Suffice it for us to know that Jehovah was thus caring for his Church, proving Christ to be the foretold Messiah, show- ing the covenant God of Israel as fulfilling his promises, and "so giving power to the new dispen- sation as that the word of God should run, have free course and be glorified. We have found the whole Old Testament to be a description of God's method for saving mankind notwithstanding the Fall, and of his faithfulness to this end notwith- standing the unfaithfulness of his own chosen Church-nation. Now that the Deliverer had come and died for us, the old dispensation is giving place to the new, and the new dispensation is so ordered as to exercise power and influence, and to accomplish the extension of the offer of salvation to all nations by this baptism of the Spirit, and by these manifold conversions of Jews and Gentiles of all nations to the faith which is through Christ. 5. EulerB, and elders, and soribee. These terras include the chief authorities among the Jews. 6. Caiaphas was the one who first suggested the course as to Christ. John xi. 49, 50. Annas was the acting high priest, although Caiaphas, his father-in-law, had the Roman appointment. John and Alexander were no doubt well-known members of the priestly family. The term trans- lated "chief priests" (ver. 23) is the plural form of the word here translated " high priest." 7. By what power, etc. They thus attempt to put them on trial. 9. Impotent, infirm. 10. By the name, in the name of, or through faith in him. Ch. ii. 38. 11. This is the stone which was set at naught, etc He thus at once reproves them and applies to them a prophecy. You builders. They from mere forms had attempted to perpetuate a religious system after they had lost the spirit which originally accom- panied it. Head of the corner, chief foundation corner- stone. Eph. ii. 20. 13. Unlearned and ignorant men ; that is, unlearned as to the Law and ceremonies, and private men. The phrase has not the general sense in which we use the terms, but alludes to them as men who had never been scholars or teachers of the Law. They could only account for their boldness of speech and power by remem- bering that they had been with Jesus, of whom they knew full well. 432 14. The man which was healed, etc. The cured man felt that he too must go to the trial, and himself was a silent argument. 16. Notable, well known. 17. Let us straitly threaten them, threaten them with a threatening. The word "straitly" means narrow or strict, and is here used by our translators to denote severe threatening. In his name, ch. ii. 38. 18. They did not thus deal with Christ, but they could not now repeat their murderous con- demnation. Ver. 21. 22. For the man was above forty years old, etc. His age and the long standing of his case made it well known as incurable by any but miraculous power. 24. Lifted up their voice ; that is, in united prayer and praise. Lord. The Greek word here is not the usual one for Lord, but means " Master." 25. See Pa. ii. 1. The quotation is thus directly applied to Christ as the Messiah of the Old Tes- tament. 26. Stood up. In Ps. ii. we have it "set." They sat and. took counsel, and then stood up to give sentence. Gathered, were in concert. 27. Hast anointed. The Holy Spirit, de- scending like a dove, had signified his setting apart. 28. To do whatsoever thy hand and thy counsel determined before to be done. Here we have brought to light the eternal pur- pose of God for our salvation, and also see that man's responsibility is not abrogated by God's sovereignty. 30. By stretching forth thine hand to heal ; that is, giving us power so to do. Holy child. The same word is elsewhere translated "son," "servant.", 31. They were all filled with the Holy Ghost. This is the third record in Acts of the special presence of the Holy Spirit. See Ex. xix. 18. 32. They had all things common. This verse beautifully exhibits Christianity as opposed to all selfishness. It puts Christ first, and if necessary loses everything in order to win Christ. 33. The fact of the resurrection is a funda- mental doctrine of Christianity, and they now show forth this as the great decisive proof of the divinity of Christ. 1 Cor. xv. 17. Great prayer and great labor result in the gift of great grace. 34. Neither was there any among them Chap. V.] NOTES ON ACTS. [VEn. 1-10. that lacked, etc. As many were detained, and by their attendance were cut off from their usual worlc and support, the need is supplied through the spirit of liberality which now takes hold upon those who had property, and they are willing to malce sacrifices for Christ. Just such a contin- gency might arise again, where it might be the duty of Christians thus to sell their property to aid others, but the spirit of liberality and of self- denial hero shown is always the spirit of the Christian. This is here represented as a volun- tary gift, and the sin recorded in the next chap- ter is that of withholding when pretending to give. 35. Distribution was made, etc. They thus secured such distribution as real need required. 36. This verse properly begins the narrative of the next chapter. A prominent illustration of this benevolent and self-sacrificing spirit of the gospel is here given, and also one of pretended sacrifice and deceit. The contrast between the spirit of the gospel and the spirit of the world is thus made plain, and is visibly impressed upon the early Church. In this stage of its history no more important lesson could be taught. Son of consolation, or exhortation, as is the primary meaning. Tiie term '' son" as here used denotes one having special power ; and so he is here thus named probably from his power of per- suasion or exhortation. See Acts xi. 22-26. Al- tliough a Levite, he belonged to the despised Jews, and lived or had been born in Cyprus. His case is probably here mentioned because he afterward became so conspicuous in the Church. CHAPTEK V. HYPOCRISY EXPOSED AND PUNISHED, AND NEW EVIDENCES, BOTH BY WORD AND MIRACLE, OF' THE AUTHORITY AND POWER OF THE GOSPEL DISPENSATION. Verse 1. But, and. 2. Kept back part of the price, etc. They were not compelled to sell at all, but their sin was in professing to give the whole when they kept a part; and their keeping this part showed that their remaining selfishness was such as to lead them to deceive. They loved their treasures more than they did God. Their property had gotten between them and Christ. 3. But Peter said, etc. Peter thus shows his inspired knowledge. Satan, the adversary. He had not resisted Satan, and was responsible. 4. While it remained, before it was sold. Conceived. Satan's temptation and man's conception are both concerned in sin, and while we may not know just when and how they meet, we do know that man as a freewill agent has a moral accountability for his sin. We may explain why we sin by saying that we were tempted, but this docs not excuse us. For tempted ones Christ came, and for every temptation there is a way of escape. Unto God. Every sin against man is a greater sin against God, and when sorry that we wound our fellows we must be still more grieved that in so doing we have wounded our heavenly Father. In that he lied to the Holy Ghost, he lied unto God. Vol. II.— 66 5. Gave up the ghost, breathed out his. spirit, or expired. This sudden judgment was a righteous punishment of his guilt, and only seems harsh because man does not always receive the punishment he deserves; for every sin deserves God's wrath and curse. But it was especially important that hypocrisy and formalism', the great bane of the later Jewish Church, should be signally condemned and separated from the gospel Church ; and by these notable examples purity and sincerity, as opposed to corruption and pretence, are greatly magnified, while the miracle itself teaches "anew the power and pres- ence of Jehovah. , 6. Wound him up ; that is, shrouded him with grave-clothes, or wrapped closely about him. his garments. 8. Answered. The term "answered" is often used to denote merely said, but it is not unlikely, from the next sentence, tliat she had declared her liberality to Peter. For so much ; that is, for this amount here given. 9. The Spirit of the Lord, the Holy Spirit.. Ver. 3. Her statement showed that she had. agreed with her husband to misstate the amount. 10. This double example made the miracle and. the punishment more notable. 433 Chap. VI.] BIBLE NOTES, [Ver. 1, 2. 11. Great fear. Not only terror, but a sense of holy awe, is no doubt meant. 12. In Solomon's Porch. This was a usual place of meeting. Ch. iii. 11. 13. Of the rest. This term here seems to distinguish between real believers and those who were pretenders. There was still another class, known as the people or sincere inquirers, who heard gladly. Others take "the rest" to inti- mate that Ananias and his wife belonged to the priestly families, who still clung to Jewish form- alism, and this visitation led them no more to attempt to intrude their formalism into the Church. 15. Insomuch. These conversions produced such faith, and gave such ground of confidence, that multitudes were presented to be healed. They felt, as did the woman who touclied but the hem of Christ's garment, that if they could come even near they could be cured. 16. A multitude, the multitude or the masses. Unclean, impure or wicked. 17. Here, as often, the paragraph mark should be omitted. ' We are always to remember that these divisions of verses, paragraphs and chapters are arbitrary, and although in the main conve- nient, often obscure the connection. Sadducees. The Sadducees are here spoken of as with the high priest, in the sense that they were acting with him as the most prominent op- posers. They denied the resurrection and all the Scriptures but the Pentateuch, and it was of the resurrection that the apostles were especially giv- ing witness (ch. iv. 33), and they quoted largely from the Prophets and Psalms. 18. Common prison, jail or public lock-up. 19. Thus we have miracle upon miracle. Both by word and deed Christ shows himself with his Church, and thus proves still farther the verity of the gospel dispensation as the genuine substi- tute for the old dispensation, which also had its prophecies and miracles until the time for passing away. 20. In the temple, the temple enclosure, as the word here used designates. All the words of this life, or gospel, in which life and immortality are brought to light. 21. Called the council together, and all the senate. This does not mean two different bodies, but the Sanhedrim in full court or assem- blage. We do not know all the distinctions, or even what variations were permitted in the size of the court for the trial of different classes of cases, but here all are assembled. The term here used for "senate" corresponds nearly with the word so often translated "elders." Ex. iii. 16, etc. 24. This would grow ; that is, the effect upon the people of the news of this release. They well knew that whatever magnified the gospel dispen- sation weakened their authority. 28. Straitly, strictly. Bring this man's blood upon us, hold us accountable for Christ's death. So they did. 30. Hanged on a tree, hanged on wood, or the cross. 31. With his right hand, in the free exer- cise of his power. 33. As their sin was thus charged home upon them, they would treat the apostles as they had treated Christ. 34. Gamaliel. This was probably the teacher of Paul. Ch. xxii. 3. 35. As touching, or concerning. 39. Lest haply, lest ever or perchance ye be found God-fighters. 40. Beaten, severely flogged them. Such is the senseless and spiteful vengeance of sin. 42. In every house, at their homes. CIIAPTEK VI. FUETHEK ACCOUNT OF THE STILL FULLER OEGANIZATION OF THE CHRISTIAN CHURCH, AND OF FURTHER CONFLICTS AND SUCCESSES. Verse 1. The Grecians ; the Grecian or foreign Jews, who spoke Greek, as distinguished from the Palestine or Hebrew Jews, who spoke the Aramaic or Hebrew dialect. Their widows. These were to be regarded as to be especially cared for by the Church, 434 and jealousies had arisen as to the support afforded. 2. Serve tables ; have to do with these pecu- niary matters, instead of preaching and teaching. " Tables" here means eating-tables, and refers to attention to the supply, of daily bodily wants Ciup. VII.] N0TE8 ON ACTS. [Vek. 2-5. of poor Christians. The "poor" generally are denoted. 4. Prayer. It here refers to public worship. 5. They chose Stephen. We have a full account of Stephen in this and the following chapter. Philip afterward preached in Samaria (ch. viii. 5), and to the eunuch (ch. viii. 26), but the rest are not again named. Nicolas, a proselyte of Antiooh. The fact is thus noted that he was not a Jew, but a hea- then convert from Antioch. The reference to Rev. ii. 6 in the margin is merely from similarity of name, as there is no ground for identifying ■him with this sect. 6. They laid their hands. This does not necessarily imply the imparting of special gifts, but is a form for setting apart to their special work. 7. Of the priests. Some of this prominent class, of which even soon after the return from the captivity there were probably over four thou- sand, now yielded to this new religion. 8. Full of faith, full of grace'. All this is recorded to show how the Church grew, and how even persecutions helped to prosper it. 9. Synagogue, congregation. These Jews, although having a common religion, were sepa- rated in language and customs, and so had differ- ent meeting-places. Libertines. Probably the term applied to returned prisoners, or the sous of those who had been carried to Rome by Pompey, about B. C. 63. Oyrenians. We take this and the following names to designate foreign opposing Jews from each of these nations. Cyrene and Alexandria were in Northern Africa, " Cilicia" a soutli-east- ern province of Asia Minor; and by the term "Asia" a part of Asia Minor is here meant. Ch. xvi. 0. Over one hundred thousand Jews resided in Alexandria alone. 10. Wisdom and the Spirit. Heavenly wisdom and the Holy Spirit are here intended or included. 11. Suborned ; procured for false testimony. 12. They stirred up the people. The people had been in sympathy with the new Church, but now many of them unite with the elders and scribes against Stephen. 14. Jesus of Nazareth. They use the name of his humility or reproach. Customs, institutions. This was true, but it was only because the old system was to be fulfilled in the new, and they convey the idea of violent and forced change, which had not been threat- ened. 15. Saw his face as it had been the face of an angel. We regard this as a preternatural shining or benignity. See Ex. xxxiv. 29 ; Matt, xvii. 2, etc. CHAPTER VII. THE RELATION OF THE OLD AND NEW DISPENSATION, AND THE CONDUCT OF THE JEWS IN REFERENCE THERETO, AS PROVEN BY STEPHEN AND HIS MARTYRDOM. Verse 2. Charran, Haran. He thus begins at the start to show how, when all other plans had failed, God calls Abraham from the midst of heathen idolatry. Jehovah had before estab- lished a Church or altar of the true worship in the world through Abel, then through Seth, then in the family of Noah ; but still wickedness pre- vailed and the world gained upon the Church ; and he now chooses the method of a Church- nation, in which God should be held as the true God. Notice how pointedly this graphic, com- prehensive discourse traces the Church in the world, shows God's mercy and preserving care in the midst of covenant unfaithfulness, and charges upon them their crimes. 4. When his father was dead. This does not seem to accord with the age of Abram, and of Terah at his deatli, as given in Gen. xi. 26, 32, or that of his departure. Gen. xii. 4. Some regard it as a numerical error (see notes on 2 Sam. x. 18, etc.), while others take Abraham to have been fi younger son, and as mentioned first because of his prominence. The view that the inspired author here does not assert a fact, but merely gives a common impression, seems to us to lead to too loose views of literalness and of interpre- tation. 6. He gave him none inheritance, etc. He thus shows that Abraham walked by faith, and also that from no inheritance at all they came to have a very great one, and that by God's sovereign gift alone. Abram was called not so 435 Chap. VII.] BIBLE NOTES. [Vek. 6-38. much that by divine favor he might be saved, but that all the woild might not be lost. As to set his foot, not even a foothold. 6. On this wise, in this manner. Strange, foreign. Entreat, ancient English for treat. Pour hundred, a general expression for four hundred and thirty. See Gen. xv. 13. 7. Will I judge. The idea here is that of punishment, and even their hardening is some- times spoken of as judicial hardening — as a step in the process of punishment. In this place. See Ex. iii. 12. It is here applied to the whole land. 8. The covenant of circumcision. This was an agreement accompanied by a sign, which thus evinced Jehovah as the God of Israel and these as a covenant people. See references. So now the sign of baptism signifies the covenant relation of Christ to his people. 9. Patriarchs. They are so called because thoy became the heads of .families or tribes. 12. First, before he went himself. 14. Threescore and fifteen. In the Old Testament the Hebrew text has seventy. Either one of the following explanations is possible. He called for seventy-five, but only seventy came, as tiie wives of Jacob and two sons of Judah were dead ; or Stephen, in addition to the sixty-six of Gen. xlvi. 26, reckons the twelve wives of the sons, and then deducts Judah 's wife as dead, and Joseph and his wife as already in Egypt. The enumeration would thus vary according to the mode of count, and it is probably not a numerical error. 16. Sychem, Shechem (Gen. xxxiii. 18), or Sychar. John iv. 5. Thus often does the New Testament connect itself with the Old. That Abraham bought. Gen. xxxiii. 19 records such-like purchase as made by Jacob, and this has led some to regard the name Abraham as here mistaken for Jacob ; but as we do not know all the contemporary facts, we can only take the statement as it is. Some read, "son of Sychem," instead of " father," and this would make it two generations later, so that similar purchases might have been made by both. The name Shechem does not always denote a particular spot, but a section (Gen. xxxiii. 18), and may be put for Israel in general, as the terms "Ephraim," etc., are sometimes usedr Abraham may here be used as a generic name for the fathers. The burial- place of Abraham (Gen. xxiii. 3-20) and of Jacob (Gen. xlix. 30), etc., may have been re- 436 moved as are burial-places now. Wliile it is not possible to determine the correct harmonizing of this verse, since we have not all particulars, a careful examination satisfies me that Stephen understood his statement, and that as he intended it it was correct. Bmmor, the Greek form of the Hebrew Hamor. 17. Compare Gen. xv. 13 and Gen. xxii. 16, 17. 19. Subtilly, craftily. Their design was by excessive labor to break their "strength, and by the exposure of their children to diminish their increase. Evil entreated, treated evilly. 22. Mighty in words. It does not mean fluency, but power. 24. Avenged; 'not revenged, but "did justice to." 25. This verse makes it clear that his act was judicial, and not a killing through hasty anger. 27. Who made thee a ruler and a judge over us ? He found that instead of being recog- nized as a sent deliverer, even his own people accused him of a crime ; and if so, the Egyptians also would do so, and he could not but sufler punishment. 29. A stranger in the land of Madian ; he sojourned there. This was in the vicinity of ' Moab and Sinai, and a land with which he was yet to be more familiar. 30. An angel of the Lord. See notes on Ex. iii. 2. It was probably the Angel of the Cove- nant, the Uncreated Angel, even Christ. In a flame of fire. He appeared thus lumin- ous and as thus surrounded. 35. By the hand of the angel, under his authority. 37. This is that Moses, etc. Stephen thus refers to Moses as the indisputable authority, and then applies the prophecy to Christ. A prophet. The term "Prophet" is here used in its full sense of spiritual leader. Like unto me ; raised up as I am from among your brethren. Some refer it to his position and dignity. 38. With the angel. This seems to us still more fully to refer to Christ as now with his Church. See notes as before. It was God in some form of his personality that spake from Sinai. Lively oracles. The communication of the word, of life as made on Sinai is thus called. They are " living words," as spoken direct from God, and in other senses also. Chap. VIII.] NOTES ON, ACTS, [YElt. 1. 40. Wot not, know not. ' 42. Turned, turned away. The host of heaven. The nature-worship- pers and materialists are not a new race of orig- inals. O ye house of Israel, etc. We may para- phrase thus: O ye house of Israel, who offered sacrifices forty years in the wilderness, in place of the tabernacle of Jehovah ye resort to that of Moloch, and have a star as the sigh of your god. Compare Amos v. 26, to which there is reference. The Chian and "Remphan" refer to the same. " Babylon," as still more specific, is here put for Damascus. , 44. The tabernacle of -witness, the taber- nacle of testimony in which God gave testimony or evidence of his presence. 45. With Jesus ; that is, with Joshua. They brought this tabernacle with them when they eamo into Canaan, hero called the possession of the Gentiles. 46. A tabernacle. The meaning here is, "an appropriate dwelling-place." It is not the same form as ver. 44. 47. But Solomon built him a house. The conception was David's, although the building itself was reserved for Solomon. 48. Howbeit, but. Dwelleth not in temples made with hands. The Jews were disposed to worship the temple, and they are here reminded that this is not his abiding-place. 49. The whole force of this and the next verse is plainly indicated by reference to Isa. Ixvi. 1, 2. It is heart-service, and not form or temple-service, that Jehovah most desires. 51. Stiff-necked and uncircumcised. These were terms before used to denote their stubborn unfaithfulness. In reply to the charge made (ch. vi. 14), he showed how their fathers had departed from Moses' law and resisted the Holy Spirit, and persecuted Christ the Just One to the death. 52. Just One. Innocent before the Law — himself the standard of justice. 53. Disposition of angels, ministration. The miraculous and heavenly way in which they had received communications from Jehovah is thus referred to. He spake to them by angels, and even by the Angel of the Covenant. Ver. 38. At this point they seem to have interrupted his reply to their accusations, as he thus hilrled back upon them their charges with power. How devoid of malice or ill-feeling he was ver. 60 shows. Truth sometimes requires good men to speak plainly, sharply, severely, but never vindictively. 54. Gnashed on him. The idea seems to be that they ran upon him with their teeth, thus gnashed or biting together with rage.. 55. What a precious fulness is that I The glory of God, God manifest, or revealed in the manifestation of his glory. Jesus standing on the right hand of God. Here was new evidence of the resurrection, and that this rejected Messiah with his glorified body was already at the throne. He here appears 'as standing; not sitting as a Judge, but thus repre- sented as the active, pleading Intercessor. It is Christ caring for the first martyr of the Church — the first who through violent death was to follow him to glory. , 56. The Son of man. He is called Jesus or the Saviour in the former verse, but Stephen now uses the name which points to his glorified bodily form. It is nowhere else used in the New Testa- ment except by Christ himself. Stopped their ears. They thus betokened that he uttered blasphemy, and they would not hear it. Here was a mob instead of a trial. Thus, as in the crucifixion, the rulers of the Jew- ish Church give tangible and demonstrative proof that the old system should pass away. 68. Cast him out, as one unclean. Lev. xxiv. 14. The witnesses (Deut. xvii. 7) must cast the first stones, and they need to lay ofi" the upper or flowing garments to do so. 59. Calling upon God. While being stoned he ceased not to pray. 60. What a picture of a calm, peaceful, forgiv- ing death amid the wildest and most malicious confusion I His death and his life were in imita- tion of Christ. His last words were a prayer for his murderers, and then " he fell asleep." CHAPTER VIIL THE BOATTERINQ ABBOAD OF THE DISCIPLES, AND THE EXTENSION OF THE GOSPEL CHURCH. Verse 1. Saul was consenting; that is, Saul (Paul) took pleasure in. This was the be- ginning of the first fearful persecution of the early Christian Church. ' 437 Chap. VIII.] BIBLE NOTES. [Vek. 3-2G. Judea and Samaria, Judea and the adjacent province of Palestine. Except the apostles. God was with the Church and made this very scattering a means of extending his gospel. . But the time for the apostles to be thus scattered had not yet come. 3. Haling, hauling or dragging. The author- ity of the Jewish Sanhedrim was not yet fully . broken, and they thus persecuted the Church. 5. The city, a city. It may mean the ancient city of Samaria or some other city of that district. Philip is the one named second to Stephen in the list in ch. vl. 5. 7. Thus Christ, as he had promised, continued by word and deed through his servants to magnify this new dispensation. Unclean spirits. Matt. ix. 32 ; Mark i. 26. 9. Used sorcery, practiced magic. God in different ages of his Church has allowed both to good and bad men different powers ; and as to what this influence of Simon was and whether it was real or pretended, it is not important for us to know. See note as to Balaam, Num. xxii. 6 and 1 Sam. xxviii. IX. Since God has fully com- municated himself in his revealed will, it is not probable that he gives to his people any spirit except his Holy Spirit, in the way and for the purposes specified in Scripture, and it is not prob- able that he permits to others new arta of divina- tion or witchery beyond such as reason and sci- ence and human ingenuity confer. There are some, indeed, who seem as if they had possession of devils still, and there are so-called spiritual manifestations and occult arts which may puzzle and perplex, but I have never noticed that they give full proof of their reality or that they dwell most with him that is of a contrite spirit and trembles at God's word. I do not believe in them, but if by any possibility Jehovah even yet allows familiar spiritual converse with lost spirits, I will have nothing to do with them so long as I may have the precious abiding Holy Spirit. Bewitched the people. It is "astonished" or "amazed" in the original, and not "be- witched." Giving out. The idea here seems to be that of pretence. 11. Bewitched them with sorceries, aston- ished them with magical illusions. 12. In Philip's time, as well as now, religion and these things did not seem to go well together. The kingdom of God, this new or gospel dispensation. As he preached to Jews, he no doubt traced the Old Testament history, showed 438 why the Mosaic dispensation must give way to the Christian dispensation, and be fulfilled by it, and how the foretold Messiah was realized in Christ. 13. Wondered. It is the passive voice of the verb rendered "bewitched" in ver. 11, and means was astonished or amazed. ' 15. A distinction is here evidently made be- tween a reception of the word of God and that saving faith which includes the influence of the Holy Ghost. There are degrees of belief: there is a faith which is not saving faith, and which is nevertheless a step thereto. See ver. 13 and 21. So the disciples of John were baptized, and their repentance was a step toward Christ's baptism, but they still needed it. Here the idea seems to be that this preached gospel made such impression that the word of God was received, and it needed only the power of the Holy Spirit to complete the good work of grace begun in the heart. It pleased God for wise purposes, in the dispensation of his Church then present, not to manifest his Spirit as now, but to show further the authority of his Church and the blessing of his Spirit by sending down two apostles, and by conferring the gift in connection with an outward sign. He cured men sometimes by a word, and sometimes, as when he anointed the eyes of the blind, he saw fit to use outward symbols, and so here. Others take the view that these all were already savingly con- verted under the usual influence of the Holy Spirit, and that special miraculous or inspired endowments are here signified. 17. Then laid they their hands. The sym- bol was a human one, but the power was of God. 19. Give me also this power. Here was still his selfish love. 20. Thy money perish with thee ; or, " with thee be for ruin." A strong expression to denote the error he thus made, and the punish- ment it deserved. 23. Gall of bitterness. Bitterness is put for moral uncleanness, and the gall of bitterness is bitterest bitterness, or saturated pollution. 24. None of these things ; that is, none of the perishing results of unforgivon sin. 25. Testified, given testimony or evidence as to the coming of Christ and this new dispensation. 26. The angel, or an angel. Unto the way, by the desert road. There were several ways from Jerusalem to Gaza. Gaza was about fifty miles south-west of Jerusa- lem, and three miles from the Mediterranean. Philip was from some point to strike the road, and so intercept the eunuch. Chap. IX.] NOTES ON ACTS. [Vkr. 2-7. 27. Bunuoh, chamberlain, head steward, or secretary. Eunuch is the secondary meaning, and as at ancient courts such persons were often high in authority, the name came to denote chief officers. Ethiopia was an empire in Africa, and designates the countries now known as Nubia, Abyssinia, etc. Candace was the usual name of their queens, as Pharaoh was a name for the kings of Egypt. Had the charge of all her treasure. This was the highest office of trust and confidence, and is mentioned to show his rank. This man had somehow become a Jewish convert, and was re- turning from a religious visit to Jerusalem; 28. Esaias, Isaiah. 33. His judgment was taken away ; that is, his right of a regular trial. Compare Isa. liii. 7, etc. His generation ; he is left as one cut oiT from posterity. 34. Answered, spake. 35. Preached unto him Jesus. This was the great point of the new dispensation — to ' show that this Jesus, who had been crucified and whose gospel they now preached, was the foretold Mes- siah. Thus, although the old dispensation was to pass away, it was^ because fulfilled in this new dispensation. 36. Baptism had been a sign in the Jewish Church, and even in the preaching of John the Baptist, of the full reception of a doctrine or belief; and so here. I believe that baptism does not always in the New Testament signify on the part of the recipient repentance unto life and saving faith, but only a degree of belief (ver. 13), but here it seems most likely that it included both. We are not to be too uniform in our own rules or deductions as to ancient forms and cere- monies ; for I doubt not, both as to the conditions of baptism and as to some other Ordinances, there was much variation from present custom, and not such uniformity of practice as enables us to deter- mine with exact detail all methods and essentials. Some whom Christ cured were probably only cured bodily, while others were cured also spirit- ually. Some who were baptized we think were baptized by immersion, and some by sprinkling ; some to a belief in Christ as the Son of God, and others to a reception of him &a their personal Saviour. 38. They went down both into the water. This, does not prove either sprinkling or immer- sion ; for, as Alexander well remarks, had they been about to wash only their hands, the same natural expression would be used. 39. Caught away Philip, The disappear- ance of Philip was miraculous, but the history gives us no particulars. His work here was com- pleted, and he was removed to another field. 40. Azotus, Ashdod, about twenty-five miles north-west from Gaza. Geesarea ; not Coesarea Philippi (Matt. xvi. 13), but Cajsarea Palestina, on the Mediterranean coast, about thirty-five miles north of Joppa, and fifty- five miles north-north-west of Jerusalem. Cses- area Philippi was at the head of one of the chief branches of the Jordan, south of Mount Hernioni' Philip seems to have made this his residence. See ch. xxi. 8, 9, the only other place where he is mentioned. CHAPTER IX, THE CONVERSION AND PREACHING OF PAUL. — THE MINISTRY AND MIRACLES OP PETER. Verse 2. Letters to Damascus; that is, introduction and authority. Damascus, the an- cient capital of Syria, was about one hundred and forty miles north-east of Jerusalem (Gen. xiv. 15), and no doubt news had come that this new religion was gaining there. 5. It is hard, etc. Most old manuscripts omit this clause and the first part of ver. 6 to the word "Arise;" but we find it in ch. xxvi. 14. We can only account for this by the fact that the an- cient copyists, while not adding directly to the text, sometimes added a clause from the parallel account elsewhere. We are able to trace these few additions, and they in nowise alter the- general sense. While we may object to even this emendation on their part, we see no evi- dence of any intentional warping of the sense,, but rather evidence of their knowledge and ve- racity. To kick against the pricks, sharp-pointed, goads. This is a proverbial expression, occurring in classic authors also, to denote ineffectual resist- ance to an irresistible power. 7. Stood speechless ; pyobably not a mirac-- 439 Chap. X.] BIBLE NOTES. [Veu. 1. ulous inability to spealj, but silent and confounded with fear. Hearing a voice. They heard a sound, but did not distinguish the voice. Ch. xxvi. 14. 10. Disciple, converted Jew. The Lord, the Lord Jesus Christ, as in ver. 5. 11. Of Tarsus; that is, born in Tarsus, a city of Cilicia,- the south-east province of Asia Minor. 16. He must suffer for my name's sake. He did become a sufferer, but a joyful one. 18. Scales, thick covering. This was the sensation or the actual appearance. In comment- ing upon miracles we cannot always give natural explanations, but take the statement itself as the fact. 19. Meat, food. 20. What a change ! 22. Increased the more in strength, was strengthened or made powerful. 23. And after that, etc. ; that is, after some time had elapsed. 24. By the wall. It was through a window in the wall. See 2 Cor. xi. 33. 26. Assayed, endeavored or attempted. His terrible opposition to the new doctrine was there well known. Ver. 31. He had probably been absent about three years. 27. Barnabas. See ch. vi. 36. He gives a particular account to the apostles of his conver- sion near Damascus and of his labors there. 28. Coming in and going out, going in and out like an apostle, serving the Lord and preach- ing his gospel. 29. Grecians, foreign Greek-speaking Jews. Compare ch. vi. 1. 30. Csesarea. See ch. viii. 40. Tarsus. See ver. 11. 31. Judea and Galilee and Samaria. These three provinces now included all of Pales- tine or the Holy Land. The death of the martyr Stephen, and the new birth or conversion of the apostle Paul, might well stop for a time the enemies of the Church. From the time of Christ's appearance until now there had been one succession of proofs as to the genuineness of this as the Messianic or gospel dispensation. Edified, built up. That is what it is to be edified. 32. From Paul we now pass to Peter, and see further the history of the gospel Church. All quarters, all places. It was a missionary tour or visitation of regions where converts could be found. Lydda. Lydda and Joppa (ver. 36) were near to each otber. Joppa was a sea-port on the Mediterranean, about thirty miles from Jeru- salem. 35. Saron, Sharon. This included all the country round about. Thus frequently by miracle or deed, as well as by word, did Jesus Christ prove this new gospel. 36. Tabitha, ■which by interpretation is called Dorcas ; that is, in Greek, the first being her Hebrew name. 37. Upper chamber. See ch. i. 13; Mark xiv. 15, etc. 39. Ooats and garments, under and upper garments. The "widows" were either deacon- esses in the Church, or persons whom she had aided. 40. P^ter put them all forth. So did Christ. Luke viii. 51. There was a designed variety in the form and publicity of miracles. Here the power of private prayer is exercised. He had just performed a public miracle at Lydda. 41. The saints, the disciples. See ver. 38. 43. Joppa, a town on the sea-coast, forty-five miles north-west from Jerusalem, now called Yaffa or Jafia. CHAPTER X. THE PEOGRESS OP THE GOSPEL DISPENSATION FUETHEB TBAOED, AND AN ACCOUNT OF THE EECOGNITION AND EECEPTION OF GENTILES AS A PART OF THE CHRISTIAN CHURCH, WITHOUT AN INTERMEDIATE CONVERSION TO JUDAISM. Verse 1. This -chapter .marks an important epoch in the history of the Church. As yet the mission of the apostles had been directed to Jeru- 440 salem and to Jews scattered in other parts, and the apostles themselves did not comprehend the full and free relation which all nations were to bear Chap. X.] NOTES ON ACTS. [VEn.3- to this new dispensation. Through Peter on the one hand, and Cornelius, a Gentile, on the other, and by means of a vision and a baptism of the Holy Ghost, they are taught "that God is no respecter of persons, but in every nation he that feareth hira, and worketli righteousness, is ac- depted with him;" and Peter himself now so preaches the gospel of Jesus Christ "that' on the Gentiles also was poured out the gift of the Holy Ghost." The Jews had originally been chosen, not because of any superiority or of any limited atonement on the part of Jehovah, but they were chosen that the knowledge of the true God might be preserved, and that through them salvation might be preached unto all men and a Saviour be provided. See note on 1 Ghron. v. 1, which this chapter fully illustrates. Csesarea. This is the Cajsarea spoken of before (ch. viii. 40), about thirty-five miles from Joppa ; it was at this time the political capital of Palestine. Cornelius was a Roman captain, or centurion of a company or regiment known as the Italian, probably because its members were more generally Romans than the others stationed in Syria and Palestine. He prayed already not to Roman idols, but to God. Ch. xxii. 12. 3. Ninth hour, about three o'clock in the . afternoon. This was one of the Jewish hours for prayer. It was not a dream of night, but a vision or supernatural communication made by day. The canon of revelation had not yet been completed, and God still saw fit now and then as of old to declare his will in this manner. 4. For a memorial ; not token of merit, but well-pleasing remembrance before God. 9. Sixth hour, about noon. The flat roof of Eastern houses was thus used for various purposes. 10. He fell into a trance. A trance came upon him ; that is, an exalted- or illumined state of mind. The Greek word is the one for " ecs- tasy." 11. A great sheet knit at the four cor- ners. It was like a great cloth knit or drawn together at each corner, and fastened so that it would hold what was in it while let down. 12. All manner, a variety of clean and un- clean things,, as described Lev. xi. and Deut. xiv. All was thus seen as if actual. 14. Common or unclean ; that is, unconse- crated and unclean under the ruleof the Levitical law. The apostle did not hasten without author- ity to disregard the Mosaic law, which, until fully abrogated, represented the order and discipline of Jehovah's Church on earth. While Christ Vol. II.— 68 and his apostles arraigned and exposed the fear- ful corruption and formalism which Pharisees and Sadducees had introduced, they did not ignore its entire ritua! until the fulness of time had come. 15. What God hath cleansed, that call not thou common. Peter is thus informed of the entire abrogation and removal of these dis- tinctions. They had their object (see notes on Leviticus), but now what had once by divino authority been pronounced unclean is by the same authority made clean ; for by the cleansing of Christ's blood and the atonement made, any need of such distinctions was nullified. The gospel dispensation is for all who will receive Christ. 16. This was done thrice. This threefold testimony makes emphatic our welcome. Al- though Gentiles and far off by nature, we are made full heirs of this grace. 17. Doubted, was in great perplexity. Before the gate, at the porch or entrance of the house. 18. Lodged, was entertained or was a guest there. 20. Doubting nothing, not at all hesitating. 22. Warned from God, received a divine command; 25. Worshipped him. As he had come in this way, Cornelius regards him as worthy of more homage than any human being could be, and thinks he will honor his Lord by thus falling before his ambassador. 28. He said ; that is, Peter thus spoke. An unlawful thing. They had purposely been kept distinct, lest, by mingling with the heathen they might fall into idolatry. 29. Gainsaying, objection. Intent, reason, purpose. 30. See ver. 3. 34. Respecter of persons ; not partial, but impartial, in his offers of mercy. 36. He is Lord of all ; not of the Jews only, but this Jesus Christ is also Lord of all. 37. Ye know ; that is, they had heard of it. He refers to its commencement in Galilee, and its extension to Judea. 38. Anointed. It is a word denotive of priestly endowments and gifts; and is here ap- plied to Christ, not because he was a human priest,^ but to convey the idea of superhuman powers. Oppressed of the devil, in bondage to the false accuser. 441 Chap: XI.] BIBLE NOTES. [Ver. 2-26. God was with him. So also " the same was in the beginning with God." 39. They knew the word or testimony, but Peter speaks as an eye-witness. Hanged on a tree. See ch. v. 30. 40. Showed him openly, made him visible. 42. Of quick and dead, of the living and of the dead. 43. All the prophets witness ; that is, this is the foretold Messiah. That, etc., in order that and for this purpose, Christ is our Eedeeraer before he becomes our Judge. His mercy and justice are engaged to- gether first in our behalf, before his rejected mercy leaves ua the objects of his justice alone. 44. The Holy Ghost fell on all them ; that is, on Jews and Gentiles. All the recognized fol- lowers of Christ before this were circumcised ones, or thpse who had embraced the Jewish religion. Now the heathen nations can come up without the intermediate rite of circumcision. So tenacious were the Jews as to this point that we find even after this it was very hard for them to entertain the idea of persons becoming Christians except by this door of entrance. They could not see how otherwise they could become true members of the Church. 46, Speak with tongues. Either in foreign language or in some extraordinary way. It does not say with "other tongues" (ch. ii. 4), but may mean the same (ch. xi. 5) as the fuller account of Pentecost; or at least it means demonstrative evidence of the Holy Spirit's influence. This has been called the Gentile Pentecost, and was prob- ably about eight years after the first. 48. In the name .of the Lord, by his au- thority, and as believing on him. Thus the Gentiles became heirs together of the grace of God. Certain days, a few days. CHAPTEE XI. THE EFFECT OF THIS UNION WITH THE GENTILES, AND THE FUETHEK EXTENSION OP THE GOSPEL TO THEM, AND FULL EVIDENCE OF FELLOWSHIP IN THE CHRISTIAN CHURCH. ' Verse 2. They that were of the oiroum- cision; that is, converted Jews, who, although Christians, supposed that it was necessary to un- dergo this Jewish rite. 4. By order, in detail, just as it occurred, 5. See reference. 6. Considered, observed. 14. Who shall tell thee words, etc. It would seem from this that, although before de- vout, and perhaps waiting for the kingdom of God, he had not as yet saving grace, or faith in the Lord Jesus Christ, and repentance unto life. Ver. 18. 16. Then remembered I, etc. He recalled this established connection between the two, and it seemed to him that the principle was univer- sally applicable, that where there was evidence of the baptism of the Holy Ghost, this accompa- nying recognition should not be withheld. 18. Repentance unto life, repentance neces- sary to salvation. 19. Phenice. Phoenicia was the sea-coast on the Mediterranean, including Tyre and Sidon, and north of Palestine, etc. Cyprus is an island off the coast of Palestine. Barnabas was from there. Ch. iv, 36. Antioch was the capital of 442 Syria, and about twenty miles to the north of the Mediterranean Sea. 20. Cyrene. This was on the southern or Af- rican coast of the Mediterranean. Simon the cross-bearer was from Cyrene. Luke xxiii. 26. The word translated " Grecians," according as one or other manuscript reading is adopted, may either mean Greeks — that is. Gentiles — or Jews who were foreign residents. If it means the first, it refers to the fact that it had occurred at one or two points besides Cjesarea (ch. x. 1) that Jesus had been preached to the Gentiles by foreign, Greek-speaking Jews. If it means the second, it notes the fact that while the gospel had thus ex- tended to the Gentiles (ch. x.), a great work of grace was also going on among the Greek-speak- ing Jews. As the whole is an exhibition of the outspreading of the gospel Church among all classes, it is not a question of vital importance. Antioch, three hundred miles north of Jerusalem was at this time the third city of the world, only Rome and Aleiahdria excelling it, 22. Barnabas. He was a native of Cyprus. 26. He brought him unto Antioch. Here Saul, the converted Jew, and Barnabas, the Hel- lenist or converted foreign Jew, together united Chap. XII.] NOTES ON ACTS. [Veb. 1-13. in this service. Here we have the history of Church extension, and here at Antioch a new step is taken in the superseding of the Mosaic economy ; for the Church-nation name of Jew, as denoting a believer in the true God, gives way to that of Christian. 28. Signified by the Spirit. The days of prophecy had not yet fully passed. Ch. xxi. 10. The change from the old economy to the new, in which the written words and the Holy Spirit sup- ply the place of visions, miracles and prophecy, was not yet complete. Great dearth. Famines both at Jerusalem and at Rome about this time are referred to by Josephus, Tacitus and others. Claudius reigned A. D. 41-54, and the famine here mentioned was probably about A. D. 44. 29. Determined to send relief. Thus they resolved to minister in temporal things to those who had served them in spiritual things. 30. To the elders. This is a term for office- bearers, but whether meaning the apostles, so called in 1 Pet. v. 1 and 2 John i, 3, or other permanent officers, we know not. Alexander con- jectures that as tlio office of Presbyter or elder ■ was the only permanent, essential office of the Jewish Church, as such it was retained under the new organization without any formal installation. In the Gentile Church, where it had no previous existence, it is expressly mentioned. Ch. xiv. 23. CHAPTER XII. PARTICULAB3 OF A SECOND PEESECUTION OF THE CHUECH AT JERUSALEM, AND ITS RESULTB BOTH AS TO KING HEROD AND THE SPREAD OP THE GOSPEL. Verse 1. There had been a persecution in which Stephen had suffered martyrdom, and now this is a second prominent period of trial. This Herod, according to common history, was the grandson of King Herod (Matt. ii. 12), and the father of King Agrippa. Ch. xxv. 13. It was about A. D. 41 that Judea became a part of the kingdom assigned to him as a ruler. Vex, maltreat, persecute. 3. The days of unleavened bread. It was thus the time of the passover. Luke xxiii. 44. This shows why Peter was cast into prison, as his trial could not take place during passover-week. 4. Four quaternions, four bands of four, each of which' every three hours took turns in watching. We call them "a relief guard." After Blaster; that is, after passover, as it should bo here translated. At this time the term "Easter" was unknown. 6. Bound with two chains ; that is, to the arms of two of the soldiers to prevent the possibility of escape. This same Herod was afterward bound in the same way by order of Tiberius. Before the door, at the prison gate or en- trance. 7. Came upon, stood over. Smote Peter. He thus aroused him. Raised, aroused. 8. Gird thyself. The outer coat and tunic or girdle, and the sandals or shoes, liad been romovod for rest. 9. Wist noti knew not. He had before had a vision (ch. x. 17), and thus aroused could scarcely satisfy himself that he was actually walking. 10. The first and the second ward, subdi- visions or enclosures. 11. Was come to himself, was so fully awake and aroused as to be in his natural state. The expectation, intent. 12. When he had considered, become fully conscious, and recognized this whole appearance as a reality. The house of Mary.' This Mary was the mother of Mark, the author of the Gospel, and referred to by Paul in Col. iv. 10 ; 2 Tim. iv. 11 ; Phil. ii. 4. 13. A damsel came to hearken; a maid thus comes to listen, and asks who is there. It was a time of persecution, and perhaps these prayer-meetings were held secretly. 15. Thou art mad. Just as we would say, " You must be crazy" when expressing our sur- prise at an affirmed impossibility. It is his angel. They may have believed that each one had a guardian angel, or this an- swer may have been a superstitious notion ; or, as we would lightly say to one telling us of a dead man at the door, " I think you have seen his ghost." Beckoning, motioning with the hand down- ward, as is often done now to command silence. 443 Chap. XIII.] BIBLE NOTES. [Veb. 1. 17. Unto James; that is, the son of Alpheus. Ch. i. 13. 19. He ; that is, Herod. We have now tlie sequel as to his fate. Ceesarea. See ch. x. 1. 20. Of Tyre and Sidon. These were cities of Phoenicia adjoining Palestine, and on the Mediterranean coast. They too were subject to Rome, but somehow Herod had become embit- tered against them. The king's chamberlain their fi-iend. In order to make terms with him they had somehow secured the friendly interposition of one of Herod's chief officers, his steward or treasurer. Was nourished. As adjacent they were mu- tually dependent, and their commercial strength needed the nourishment of Palestine's fertility. 21. Upon a set day, at a day appointed. Sat upon his throne, seated himself upon the tribunal or platform. 22. How differently he receives such homage from the way that Peter didl See ch. iii. 12; X. 26. Gave not God the glory, allowed himself to be called a god, and felt himself as such. Was eaten of worms and gave up the ghost. This seems to describe some loathsome and slow disease, of which he died about August, A. D. 44. 24. The word of God grew and multi- plied. This precious gospel grew and was mul- tiplied in the number of its converts, notwith- standing their persecutions. • 25, Barnabas and Saul returned from Jerusalem, etc. Thus the narrative of ch. xi. 27-30 is taken up, and evidence furnished that the foreign brethren did as they had planned by the " ministry" or administration of their charity through Barnabas and Saul, Here terminates, as remarked by Alexander, " one great division of the book, containing tho history of the planting of the Cliuroh among the Jews, its first extension among the Gentiles, and the institution of a secondary source or centre from which light was to be diffused." No one can recall the narrative of the Acts as thus far given without beholding with what care, exact- ness and graphic clearness it gives the history of the progress of this new gospel, and of the events favorable and persecuting which helped it forward. Surely I see in each chapter new reason to magnify the grace of God, and to desire that you and I, my dear reader, may have more of its precious fulness. CHAPTER XIII. FURTHER PREACHING AND EXTENSION OF THE GOSPEL IN GENTILE LANDS. From this chapter onward to the close of Acts, the leading subject is the history of the Church in its farther progress from Antioch to other cities and countries, until it reaches Rome. The apostle Paul is the leading agency in this extension, and the narrative of his three missionary journeys presents a graphic view of the history of the apostolic Church in these days. It is to be noted, too, that at the close of each of these journeys he returns to Jerusalem, and always makes effort to identify and closely bind together the views and feelings of Gentile Christians and of converted Jews. There were four classes to deal with in the Church — the strict native Jews ; the foreign-born Jews; those who from the heathen had been converted to Judaism, and afterward to Christianity; and the Gentiles who, without any intermediate step through Judaism, were directly received into tho Christian Church. The intensity of prejudice to bo overcome in order to make organic union of such material into a Christian Church nuiy bo inferred from what we have read of Jewish Bible history and from the Epistles of St. Paul, some of which are especially directed to an explanation of apparent differences. The part of Acts which we are now to study is all the more interesting because it gives the history with which most of the Epistles are concerned. Thus, that part of the Bible extending from the Epistle to the Romans to that of James is directly connected with this history, while the Epistles following have a general reference thereto. Vekse 1. Prophets and teachers. It is possible that the same pereons are called by both 444 titles — the terra prophet being used to denote their preaching labors and their spiritual author- Ckap. XIII.] NOTES ON ACTS, [Vbb. 2-18. ity. Barnabas is named first as the raost promi- nent ; Saul, who had been brought there by Bar- nabas, as it would, seem, that he might be the better fitted for his great work among the Gen- tiles, is mentioned last. The Lucius here men- tioned is not unlikely Luke. Brought up with Herod the tetraroh. The original is "Herod's foster-brother," and it thus designates him as one who had once been a favorite at the court of Herod Antipas — ho who had caused John the Baptist to be beheaded. 2. Fasted. Fasting in the New Testament is seldom named as a stated public observance, but often as a token of humility and a preparation for prayer. If needed yet for humility and self- denial, it will bo found of service. In the general judgment of the Church, as a permanent means of grace it is not so essential as prayer and many other duties, but still will be found of service by some as a special subjection of the flesh and its Wants, to the greater needs of our spiritual na- ture. "Take fasting strictly for bodily absti- nence," says Scudder, "so it is an indifferent thing, and is no part of God's worship ; but take it as it is joined with the inward fast, and is re- ferred to a religious end, being a profession of an extraordinary humiliation, and it is a great assist- ance to a man's spiritual and reasonable service of God." 3. Laid their hands, as token of their sepa- ration or setting apart to an extraordinary ser- vice. 4. Seleucia. This was a Syrian port west of Antioch. See Map I. Cyprus. See ch. xi. 19. 5. Salamis. This was a seaport on the east- ern shore of Cyprus. Barnabas was himself a Cyprian. They had also John to their minister. Barnabas and Saul had with them John as an assistant or " helper." This is John Mark, whom they had brought with them from Jerusalem to Antioch. Ch. xii. 25. . 6. Paphos. A seaport on the western coast of the island, about one hundred miles from Salamis. It was famous for the worship of Ven,us. Sorcerer, a man professing knowledge of hid- den arts. • See note as to the word translated " sorcery," ch. viii. 9. Bar-jesus, a son of Jesus or Joshua, claimed inspiration. 7. Deputy of the country ; the Roman pro- consul, who was the governor appointed by the He Roman power. This sorcerer had made some impression upon him. 8. Elymas. This word means " the wise man or sage," and this was probably the Greek inter- pretation of an assumed Arabic name. 10. Subtilty, crafty wickedness. Child of the devil. He was so prominently wicked as to deserve to be called a son of the false accuser. Pervert, turn aside. He attempted to ward off" the power of the gospel. Saul is now called Paul, and from being less prominent than Barna- bas, becomes the recognized leader. 11. Behold, the hand of the Lord is upon thee, etc. This is the iirst recorded miracle of Paul, and one similar to that wrought upon him- self. Perhaps he hoped that the same method by wliich lie had received st)iritual illumination might be blessed to this man also. A mist, a dimness, and then a darkness. 12. Doctrine of the Lord, this gospel of Christ. 13. Perga in Pamphylia. Pamphylia was a province of Asia. Minor, extending along the shores of the Mediterranean. Perga was its chief city, famous for the worship of Diuna. John departing from them. He was for some cause dissatisfied (ch. xv. 39), and even after this both he and Barnabas differed in judg- ment from Paul, and had sharp contention. We are not told the ground of difference, but we know it did not result in cherished ill-feeling. See Col. iv. 10, 11 ; 2 Tim. iv. 11. 14. Antioch in Pisidia. This is in Central Asia Minor, about one hundred and fifteen miles north of Perga. At this time they seem only to have passed thtough Pamphylia on their way to Pisidia, but were again at Perga in Pamphylia on their second missionary tour. Ch. xiv. 24, 2-5. 15. If ye have any word of exhortation, etc. They thus attended the worship, which was conducted in the usual Jewish form, and being recognized as Jewish strangers, and perhaps as teachers, were invited to speak. 16. Beckoning. See ch. xii. 17. This is Paul's first recorded sermon. Compare it with those of Stephen and Peter, and see how the same Ciirist is set forth by all as the promised and arrived Saviour, and as the "Hope of Israel" come. Give audience, listen. 17. Strangers, sojourners. High arm, outstretched arm. 18. Suffered he their manners, endured their conduct. 445 Chap. XIII.] BIBLE NOTES, [Veb. 19-47. 19. Seven nations. See Deut. vii. 1 ; Josh, iii. 10. 20. About the space of four hundred and fifty years. Unless we assume a numerical error in the text, Paul's computation was differ- ent from that of 1 Kings vi. 1, where the whole interval from the Exodus to tlie fourth year of Solomon's reign is stated at four hundred and eighty years, which many think would make the time of the judges about three hundred and thirty years. But we do not know from what period Paul begins his reckoning or when it closes. Alexander remarks that "by adding together all the periods of foreign domination and the inter- vals of rest under the judges, we obtain almost the very number here affirmed." The variety of views among the best commentators, and even among unsound critics, as to the mode of reckon- ing adopted, in itself (1 Kings vi. 1) shows that there is no sufficient ground for us to recognize any real contradiction. While we may be puz- zled by figures from not having contemporary data with which to explain them, we are not to assume errors because of a mere difference of numbers. In order to do this we must know all about the mode of computation ; and that is just what we do not know. The statement here made seems designedly very general. 21. Afterward, from thence. Cis, Kis or Kish. 22. Gave testimony, declared as to him. 23. How all the apostles preached Christ 1 24. The baptism of repentance ; that is, he had exhorted them to repentimce, and to receive baptism as a sign thereof. 25. Fulfilled his course, did the part as- signed him. 26. Men and brethren, children of the stock of Abraham. Thus Paul, wherever found, preached first to Jews. 32. And we declare unto you glad tidings, etc. A great verse of strong and pointed argument. 33. This day have I begotten thee. See 2 Sam. vii. 14. 34. I will give you the sure mercies of David. Isa. Iv. 3 contains the idea thus ex- pressed. "The sure mercies of David" was the unfailing promise of a Messiah. 2 Sam. vii. 8-16. 35. In another psalm. See Ps. xvi. 10. He thus proves the birth of this Messiah Christ, his resurrection and immortality by the prophecies. 36. Pell on sleep. An old English form for ' fell asleep." 446 39. All that believie are justified^^absolved from the penalty of guilt, and from that right- eous condemnation which must fall on all who do not exactly obey the Law unless some one should suffer the penalty of disobedience for the trans- gressor. The Law itself had no force except as it pointed to Christ as the ultimate Justifier. Its offerings and ceremonies were in themselves full recognition of the fact that men could not by reason of sin fully obey the Law, and needed atonement ; and their offerings, being themselves defective, were only of service as they cherished faith in a perfect offering to come. Much of Paul's Epistles to the Romans and Hebrews is spent in explaining this very point. 41. I work a work in your days, etc. As to double application of prophecy, see note on Ps. xvi. 10. This passage is not quoted as a prophecy, like those above, but as an illustration of what he was saying. Though a man declare it, although spoken by a living voice. 42. It is probable that this verse, as it is ren- dered in our translation, conveys a wrong idea, as the word for "Gentile" inserted as explana- tory should be left out. The meaning is that as they went out, all present, whether Jew or Gen- tile, besought, etc. Some were so interested that they followed Paul and Barnabas. Ver. 43. The best-sustained reading of the verse is, "and they having gone out, they besought." I take the first "they" to refer, as it naturally does, to the rulers of the synagogue named in ver. 15, and tlio second "they" to refer to the remainder or pronii.scuous assembly, made up of Jews and Gentiles. 43. Religious proselytes, pious converts to a belief in the God of the Jews. Continue in the grace, in the faith. 45. The Jews. Ver. 15 and 42. The stricter Jews or rulers saw the tendency of this belief to injure their forms, and so opposed it. Contradicting and blaspheming, abusing and calling them heretics. 46. Waxed hold, spoko plainly. Necessary, in accord with the divine plan. He chose the few that the many might be saved. 47. I have set thee to be a light of the Gentiles, etc. They thus show that the conver- sion of the Gentiles was a subject of Old Testa- ment prophecy. If the Jews would not allow the world to be saved by their reception of the gospel, Jehovah meant that it should be saved by their rejection of it. The only thing necessary to Chap. XIV.] NOTES ON ACTS. [Veb. 1-23. be secured through them was a risen Saviour, and lie was already glorified. See reference. 48. Were ordained to eternal life. Some read "appointed or chosen of God." Others, " disposed to, or inwardly inclined." Ch. xx. 13. Probably the first meaning is the correct one. Man's moral responsibility and his freedom of will are consistent with God's sovereignty. The point of contact of man's freewill and God's sove- reignty ns to salvation is hard to comprehend; but still we have conceptions and realizations of it, and eternity will make it still plainer. I know that in one sense I am under God's control, and in another, and not interfering sense, under my own control. See notes on 1 Chron. v. 1 ; Jer. i. 5. 50. Devout and honorable women. Tliese were women' of social position in Antioch of Pi- sidia, who had before been converted to the faith of the Jews. OoaBts, boundaries. 51. Shook, etc. ; not in anger, but as a wit- ness against them — as a sign that the responsibil- ity of rejecting the gospel rested with them. Matt. X. 14. loonium. This was about ninety miles to the south-east of Antioch of Pisidia, and in another province of Asia Minor. Ver. 14. 52. The disciples were filled with joy and with the Holy Ghost. The good cause of the gospel Church, and of belief that this Christ was the promised Messiah, was advancing, and they knew it, and rejoiced on account of it. CHAPTEE XIV. FUETHER LABORS OF PAUL AND BARNABAS, AND FURTHER HISTORY OF THE EXTENSION OF THE CHRISTIAN CHURCH. Verse 1. Greeks, Gentiles. 2. Against the brethren, against those who had thus been converted to Christianity. 3. In the Lord, in reliance on him. Which gave testimony. Christ thus gave witness and power. 5. An assault, preparatives for it. 6. Fled unto Lystra, etc. Thus they obeyed the command of Christ and scattered the gospel seed. Lystra was thirty miles south-east of Ico- nium, and Derbe was south-east of Lystra. Ly- caonia was an inland province of Asia Minor. 8. It is probable that many miracles and signs not recorded occurred (ver. 3), but here and there one is given as illustrative of what happened in connection therewith. Impotent, powerless. The fact that his dis- ease was congenital, or from birth, made his case better known, and his cure more remarkable. 10. Leaped, sprang up. He was ready to do his part. 11. In the speech of Lyoaonia. This was probably a dialect or language somewhat different from the Greek. Some think that as Paul and Barnabas did not know what they meant, they did not at once rebuke them ; and that this is here mentioned to account for that fact. 13. Priest of Jupiter. Astherdwas here a temple, so there were serving priests. Garlands, crowns or wreaths. Unto the gates. Some understand this as not meaning the outer gates of the city, but rather vestibules or openings from the streets into a public court. 14. Rent their clothes, in token of surprised disapprobation. 15. Men of like passions, only men like yourselves. 16. In times past suffered all nations to walk in their own ways. This refers to all the Gentile nations. He saw fit to single out one in order that in the issue all might have the offer of salvation. 18. Scarce, with difiiculty. 19. These evil-disposed ones came from places where Paul and Barnabas had already been. This was Antioch of Pisidia. Acts xiii. 14. The Iconians here carried their plans into execution. Ch. xiv. 5. How fickle is the human heart I — ready to worship one day, ond to throw stones the next. So the Jews cried "Hosannal" when Christ was entering Jerusalem, and " Crucify him !" only five days after. 20. HoWbeit, nevertheless. 21. Taught many, gained numerous disci- ples. 22. Confirming, making firm or strong. 23. Ordained them elders. The original • 447 Chap. XV.] BIBLE NOTES. [Veb. 1-11. of the word " ordained" means to vote by stretch- ing out the hand, but our word "chosen" is n current rendering. We do not think that the word itself determines the method of choice to be adopted now. It is a more difficult question to determine what were the functions and duties of those wiio were appointed and are licro called "elders" — whether preaching elders, or ruling elders, or some other form of church office is meant. We believe the word merely denotes those who were appointed to oversee the flock, some of them no doubt teaching, some exhorting, some advising. The term "elders" was common in the Jewish Church, and denoted heads of fam- ilies, and those who were looked to foi; counsel and direction. Such is the sense here; they were heads and overseere of the Church. See ch. XV. 2. Prayed with fasting. See ch. xiii. 2. 24. Pamphylia. See eh. xiii. 13. They had passed through the same region boforo. Perga was -in Pamphylia. 25. Attalia, also a city of Pamphylia. For all these, see Map I. 26. Antioch, Antioch in Syria (ch. xi. 26), from whence they had set out. Recommended, given over or up to. This was the first great missionary tour. CHAPTEK XV. PAETICULAKa AS TO THE DECISION OF AN IMPOETANT QUESTION IN RESPECT TO THE RELATIONS OF JEWS AND GENTILES IN THE CHRISTIAN CHURCH, AND FURTHER PARTICULARS AS TO PAUL AND BARNABAS. Verse 1. CircumoiBed. Circumcision, as the sign of Jewish faith, is here put for the whole system. Ver. 5. These contended that, in order to become Christians, the Gentiles must first be- come Jews. The record of ch. x, and xi. should have settled all this, but the Jews were slow to relinquish any part of their old system. Ch. x. 45. Even admitting that the Gentiles were largely to be brought in, they would have them come by the Jewish way. This tendency to look after forms more than after the spiritual condition has been manifest in the human heart in all ages. Com- pare Gal. ii. 3-5. These men, coming down di- rectly from the central Church, would naturally be regarded as authorities. After the manner of Moses, according to the usage of the Mosaic law. 2. Dissension, dispute or ai-gument. Elders. Here these men were evidently sec- ondary to the apostles. The Church at Antioch had been made to conform in these officers to that at Jerusalem. Ch. xiv. 22. 3. Brought Oil their way, accompanied. Phenioe, Phoenicia. Ch. xi. 19. Tliis was on the Syro-Palestinian coast of the Mcditernmean, and Samaria was next to Judea. See Map III. 5. Of the Pharisees; Just the class we would expect to be punctilious. Although con- verted, some of their prejudices remained. It is hard to break off old habits, especially habits regarded as religious. They regarded Christian- 448 ity as something additional, and as not supersed- ing the law of Moses. 7. Disputing, discussion. Peter. He ought to know. See ch. x. and xi. 8. Bare them witness, furnished the evi- dence of their right to come in directly. 9. Purifying their hearts by faith. Faith, and not circumcision, is the test. 10. Tempt ye God ; so place yourself in op- position to his plain indications as to subject yourself to his just displeasure, and thus tempt or incline him to punish you. As we would say, " It is to try one's patience."- A yoke upon the neck, etc. The Law with its ceremonies was in many respects burdensome, and especially so in comparison with the method of grace in which the sacrifice was already ofiered. Nor we were able to bear, not able per- fectly to fulfil ; and the only thing that made it temporarily bearable was the fact that it was to end in a system of grace. The covenant of works it is impossible to perform, for no man is able perfectly to keep the commands of God. But the covenant of grace is gloriously bearable, be- cause through the gift of Christ our shortcomings in works are supplied through that repentance and faith which are exercised when we accept the substituted merit and righteousness of Jesus, and his perfect work and sacrifice are accepted in our place. 11. We believe. We converted Jews our- Chap. XV.] NOTES ON ACTS. [Veh. 12-35. selves are no Jonger to trust to law and ceremony, but to this very way of saving grace. The three- fold name of .God is given — the anointed Saviour Lord. 12. Gave audience to Barnabas and Paul. While Peter made an argument, Barnabas and Paul rehearse corroborative facts. 13. James answered. This is James the Just (ch. xii. 17), the cousin or brother of our Lord (Gnl. i. 19), the apostle who had remained at the head of the Church at Jerusalem. James, the brother of John, had been killed. Oh. xii. 2. 14. Simeon, Simon Peter. This is a Hebrew form of the name, and so James uses his Hebrew name in conciliating these Jews. At the first, first; that is, before Barnabas and Paul had preached to them. Ver. 7. God's design was fully declared in the vision of Peter and his interview with Cornelius. For his name ; that is, to confess his name. 1-5. And to this agree the words of the prophet. As these were Jews, he is careful to prove all things in accord with the Old Testa- ment. 17. The exact reading is, "that they may pos- sess the residue of Edom and all the nations;" but as Edom is put for the enemies of Israel, our translators by a free translation give the correct idea. Upon whom my name is called. As much as to say that Christ claimed these as a part of his heritage, and the spiritual conquest of the Gentiles would be but a part of the triumph of his true or spiritual Israel. It was in this way that he would restore the ruin and bring glory to the tabernacle of Israel. Ver. 16. 18. Known unto God are all his works, from the beginning of the world. Such was a part of God's original plan. 19. My sentence, I judge. . ^ 20. That we write unto them ; that is, that wo warn them against sins which will be about them and most easily beset them, special reference being here had to some things especially against Jewish law. Pollutions of idols. The word " pollutions" probably refers to all four items— viz., pollution of idols, of fornication, of things strangled, of blood. Others refer it to the use of meats for food which had been offered to idols. Fornication is here regarded by many as referring to inter- marriages within the degrees prohibited by the law of Moses; or it may refer to fornication itself, wlTioh within certain limits was considered Vol. II.— 57 among the heathen no sin. "Things strangled" refers to animals killed without shedding of blood. See Lev. xvii. 13. "From blood," or "of blood," refers to Lev. xvii. 14, etc., as blood itself was not to be eaten. 1 Sam. xiv. 33. We see the conciliatory and reasonable nature of this adjustment proposed by James. In his efforts to promote Christian unity between these converted Jews and converted Gentiles, he exhorts the Jews not to bo too exacting and precise, and shows that an agreement in the faith is the chief point. Yet he is not unmindful of the conscien- tious scruples of these Jews, who by law and tradition had been led to regard the above-men- tioned practices as especially heathenish and objectionable, and in their very nature inconsist- ent with the declared will of God. This was not absolutely true, but as a matter of prudential expediency and as promotive of unity it seemed best to counsel the Gentiles to this course. This yielding did not injure them, and made greater harmony. We are to remember that this was the period of transition from the Jewish order and; ritual to the less formal order of the Christian, Church, and it was for the sake of peace that they should in these regards accept or conform to. Jewish notions. "In non-essentials, unity; in. essentials, charity," is a good motto yet. See Rom. xiv. 2. 21. The fact that this Mosaic law had long been, and was still, taught and read, ought to make the Gentile Christians charitable toward their brethren the converted Jews, and to induce them to yield thus far to their prejudices.. 23. Cilioia, that part of Asia Minor south of Lycaonia, and bordering on the Mediterranean. Tarsus was its capital. 24. Subverting your souls, despoiling you . of your hopes. 25. Chosen, selected. 28. These necessary things, these things i necessarily enjoined. 29. See ver. 20. Do well; that is, be regarded as an integral, part of the Church, without any other limita- tions. 32. Prophets, inspired teachers. Confirmed, strengthened their faithi 33. In peace, with benediction. 34. It pleased Silas to abide there still.. As it pleased him to abide, he either remained,, or after a brief visit to^ Jerusalem at once returned. 35. Continued in Antiooh. Antioch was, 449' Chap. XVI.] BIBLE NOTES. [Veb. 1-13. thus a kind of second Jerusalem for the Gentile world and for the Jews scattered abroad. 39. Contention was so sharp between them. Good people thus differ, and differ sharply, still, but this does not prevent useful- ness, but is often a means of disseminating the truth. If all thought one way the best, all would go one way; but through different views God's word is disseminated. It was an earnest difference, but not malicious or continued. Ch. xiii. 13. Recommended, commended or committed over in faith. 41. See ver. 23. CHAPTER XVI. HISTOKY OF PAUL AS ACCOMPANIED BY SILAS IN HIS SECOND MISSIONARY TOUE, AND THE FURTHER SPREAD OF THE GOSPEL. Verse 1. Then came he to Derbe and Lystra. Paul had been there before. See ch. xiv. 20, 21. Timotheus. This was Timothy, of whom we afterward hear often. His mother was a Chris- tian Jewess, and his father a Greek or Gentile, and he was not circumcised. According to Jew- ish law, his mother's marriage with a heathen de- barred her from church privileges. 8. To go forth with him, as a fellow- laborer. And circumcised him, because of the Jews which were in those quarters. Paul thought best that for his success there, and to remove Jewish prejudices, he should be cir- cumcised ; just as now many churches not Baptist will immerse converts if desired. That it was not necessary to be circumcised in order to enter the Church had already been most plainly set forth ; but it was not wrong, and here Paul showed a proper spirit of conciliation. There would be other circumstances in which there would be abundant opportunity to vindicate the non-essen- tial character of the act. See case of Titus, Gal. ii. 3-5. The Jews in those "quarters" or places would more readily hear him. They knew all. As they knew this, they knew he had not been circumcised. As his mother was a Jewess, it seemed all the more proper that he should be circumcised. 4. The decrees, decisions. Ch. xv. 22-26. They made known to them the true relation be- tween Jews and Gentiles in the Christian Church, and how unity was to be secured. 5. This natural difficulty was thus overcome, and there was church unity and progress. 6. Phrygia and Galatia were inland districta of Asia Minor covering considerable territory, and it is probable we have but a slight glimpse of the great work there done. It is probable he 450 now established those churches to which two or three years later he addressed the Epistle to the Galatians. Forbidden of the Holy Ghost. Such a clause as this shows how completely they were under divine direction. In Asia, in Greater Asia, called then Asia Proconsularia. It was only later that the name was extended to a whole continent. It denotes the region occupied by the ancient provinces of Lydia, lying south and south-west of Asia Minor, bounded by the Mediterranean Sea and the Archi- pelago. It was the region about the present Smyrna in Turkey of Asia. Mysia, Lydia and Caria were included in it. The seven church(!s spoken of in Revelation were in this region, and Peter also refers to it. 1 Pet. i. 1. 7. Mysia. This was the region of Asia Minor to the extreme north-west. Finding that it was not the will of the Spirit that they should go to the south-east, they now conclude to go to tho province next Mysia on the east, and along the coast of the Black Sea, but again there were indi- cations that this was not their field. See Map I. The Spirit is here called the Spirit of Jesus. 9. Macedonia. This was directly across from Troas in Greece. 10. We endeavored, sought. It is supposed that Luke here joined them. 11. They sail directly to Samothracia, an island in the Archipelago or ^gean Sea, which was thirty-eight miles from the Thracian coast ; then they sailed to Neapolis, a seaport of Thraco, and then to Philippi. See Map. It was to the Pliilip- pians that Paul afterward addressed an epistle. 13. Was wont, etc. The disciples of Philippi were accustomed to meet there. The fact that there were Christians in many of these various cities to which Paul went shows how after the Chap. XVII.] NOTES ON ACTS. [Ver. l-s. Pentecostal blessing at Jerusalem the Word' spread. 14. A seller of purple, a seller either of the color which was obtained from a shellfish, and was very precious, or a dealer in garments colored therefrom. Of the city of Thyatira. Thyatira was on the borders of Mysia (ver. 6), a Macedonian colony. Which -worshipped God. Although a Gen- tile, she had heard of Israel's God, and worship- ped him in preference to the gods of the heathen. Whose heart the Lord opened, inclined to hear and understand as to the plan of salvation. 15. Her household. It cannot be proven that this included children ; but the believers in infant baptism borrow an argument not from any one case, but from the frequent mention of whole liouseholds as baptized. Faithful to the Lord, or a believer. Constrained, forced by urgent and loving persuasion. 16. Spirit of divination. The original is "spirit of Python," in roferonco to an oraclo of a heathen god said to bo guarded by a snake of this name. The people supposed that she derived her power of soothsaying or fortune-telling from this source. On this whole subject, see Num. xxii. 5 ; Acts viii. 9. 17. These men are the servants, etc. Like Balaam of old, she spoke the truth for once. 18. Being grieved, either wearied with her crying or sorry for her. She was probably not an impostor, but a female slave possessed with an unclean spirit. Matt. viii. 16 ; Mark i. 26. 19. Drew them into the market-place ; brought them as culprits to the forum or court. This is the first account we have of a persecution originating among the Gentiles. 20. Magistrates, Koman authorities. 21. Customs, institutions or systems. . 22. Magistrates and all aid in a mob, and tear off the clothes of Paul and Silas and beat them. 24. In the stocks; wooden blocks fastened about the feet. They were thus in the closest confinement. 27. Would have killed himself, suppos- ing that the prisoners had been fled. By the Roman law, if a malefactor escaped the jailer was to bear his punishment. 29. Sprang in, entered in urgent haste. Sirs, the word for masters. 31. Thou shalt be saved and thy house. His house would not be saved because he was, but by faith ho could bo saved, and by the same faitii exercised on their part his whole house also. 33. See ver. xv. 35. Serjeants, rod-bearers or executors of jus- tice, such as we call sheriffs and constables. They began to realize their irregularity, or it may be he had known of the earthquake, or been dis- turbed in consequence. CHAPTER XVII. FURTHER MISSIONARY LABORS OF PAUL AND SILAS AND TIMOTHY IN VARIOUS PARTS OP GREECE ; AND CIRCUMSTANCES ATTENDING THEM. Verse 1. Amphipolis and ApoUonia. These were Grecian towns on the route to the more important city known as Thessalonica, and now called Salonica. Amphipolis was about thirty miles south-west of Philippi; Apollonia thirty miles farther in the same direction. Thessalonica, thirty-seven miles still farther west, was a very populous and wealthy city ; it was the capital of Macedonia when afterward all Greece was divided into the two great provinces of Macedonia and Achaia. It is well to remember that thus Phil- ippi, Thessalonica and Corinth, to which after- ward important Epistles were addressed, were adjacent cities, and occupied the country now known as the southern peninsula of Turkey in Europe and Greece, Galatia and Ephesus, to which important Epistles were also addressed, were in Asia Minor, on the opposite side of the archipelago. 2. Notice how Paul, when opportunity offered, always first addressed himself to the Jews. 3. Opening and alleging, declaring and set- ting forth. He showed them that the fact that Jesus had suffered and risen from the dead was in accordance with prophecy, and that this Jesus was the promised Messiah. 4. Consorted, joined themselves to. Devout Greeks, Gentiles. They are thus called because this was their chief language. 5. Lewd fellows, low, wicked outcasts. 451 Chap. XVII.] BIBLE NOTES. [Ver. 6-28. Out to the people. They thus go to tlie house of Jason, with whom they stayed, and seek to bring them out to the assembly or to a public trial. This had been done at Philippi. 6. Turned the world upside down. This was a great acknowledgment of the power and success of this now religion. 7. Contrary to the decrees of Caesar. How wickedness reproduces itself! It was the same old false statement. Matt, xxvii. 11 ; Luke xxiii. 2. He had clearly defined in what sense he was King, and had paid tribute to Oassar. 8. Troubled. These provinces of the Roman empire were always in fear lest these public tu- mults might be misrepresented as treason and lead to severe measures from the central govern- ment. 10. Berea. This was about forty-five miles south-east of Thessalonica. 11. More noble, more ingenuous, less preju- diced, and ready to listen and consider. 12. Honorable, of elevated position. Greeks, Gentiles. 13. Stirred up the people. We see the intensity of their hate. 14. As it were to the sea, rather seaward. It does not mean pretence. 16. Stirred in him, roused to holy indigna- tion. Given to idolatry; full of idols. 17. Disputed; in the usual Bible sense of held argument. Market, market-place or court. 18. The Epicureans. These philosophers tiiught pleasure to be man's chief end, and pur- sued it often in the grossest ways. They said the world was made by chance. The Stoics. This sect of philosophers recog- nized moral goodness, and believed in a God as seen in nature, and in a providence of fate. They denied any distinction between pain and pleasure, and gloried in want of sensibility. Encountered him, entered into argument. 19. Areopagus. This was the chief court of Athens, but he was brought to it just aa we would invite a public speaker to speak in the court- house. 20. Socrates had been arraigned before a court four hundred and fifty years before on a charge of introducing strange gods. Strange, foreign, unheard, and so regarded as ' barbarous. To tell, or to hear some new thing. This was the central city of culture and of opulent 452 ease, and with curious and inquisitive spirit they were ready to hear anything newer than the last new thing, as the clause denotes. 22. Mars Hill ; that is, of the place of the Areopagus. Too superstitious, or god-fearing, in the sense of having too many gods, and very super- stitious views about them. 23. Devotions, the gods you worship and your modes. Ignorantly, not knowing. 24. Dwelleth not in temples; that is, is not confined to them. They looked on the shrine or oracle as if it were the very god, and their views as to temples were such that in attention to form they forgot the substance. 25. Is worshipped with men's hands ; that is, the oifering of priestly sacrifice is not the chief thing. With their priests, altars, sacrifices and gifts, they seemed almo.st as if patronizing their manifold deities, as if they needed something. Paul would have them know there was something more important — viz., a God who could not bo symbolized by temple or priest or image — a God who demanded repentance — a God who would judge the world, and who Avas Christ the risen Lord. He thus preaches repentance toward God and faith in the Lord Jesus Christ. In this dis- course Paul teaches what God is, what man is, and who Christ is (ver. 31), and hence gives the basis of all true religion. 26. Hath made of one blood. He would have them know the unity of the race, that one might not claim natural superiority to another, and that Jew and Gentile might be on an equal footing in this respect. The times before appointed, the appointed times. Bounds, extent. God rules the nations, and determines both the times of their existence and the extent of their empire. 27. If hiaply they might feel after him, and find him. He founded them in order that they might seek him. Haply, perhaps. Peel. This expresses the groping darkness of the mind not enlightened by grace. Not far. There is no need to fear that ho is alive in temples, but he is so near to us always that we should find him. 28. For in him we live and move, etc. This unfolds the practical, every-day relation of Creator and creature. In him, by reason of or in dependence upon. Chap. XVIII.] NOTES ON ACTS. [Veb. 1-18. Of your own poets, those belonging to you. The sentiment is found verbatim in Aratus, a poet of three centuries before, and the idea in Clean- thus. The language, " We are also his offspring," is applied as a great truth as to their relations to God. If recognized in their relation to heathen divinities, how much more true in reference to the one Creator who hath made of one flesh all of the nations of the earth I 29. Godhead, divine One, Deity. We ought not to think that the Godhead is like unto gold, etc. Such dumb idols can have no living children or offspring. 30. Times, periods. Winked at, having overlooked or for a time passed by. 31. In righteousness, in the exercise of his righteous justice and mercy, combined alone in Christ. Ordained, designated, even Christ. Hath given assurance, "having offered faith," which is more literal and expressive. 32. When they heard of the resurrection of the dead, some mocked, etc. Greek Icflrii- ing knew nothing of the resurrection of tire dead, and they considered the idea absurd. Yet in their doctrine of metempsychosis we see a glimpse of immortality. CHAPTER XVIII. FURTHER MISSIONARY LABORS OP PAUL AND HIS COMPANIONS; AND THEIR RESULTS AS BEARING UPON THE HISTORY AND PROGRESS OF THE GOSPEL. Verse 1. Corinth. This was the capital of Southern Greece. 2. PontuB, a province of Asia Minor. See Map I. Aquila had been located at Rome, and had been banished therefrom with all Jews. He afterward returned. Rom. xvi. 3-5. 3. Graft, trade. 4. Greeks, Gentiles. 5. Silas and Timothy seem not to have joined Paul at Athens (ch. xvii. 14, 15), but at Corinth. Pressed in the spirit, powerfully wrought in his own mind. He was in an agony of intense earnestness, and the burden of his word was to preach Christ. As he abounded more and more in labor, he thus grew more anxious for souls. He spake to the Jew first, and also to the Greek. 6. Blasphemed, reviled or maligned this Christ, and him as his servant. Shook his raiment. Like shaking off" dust from the feet (Matt. x. 14), it was a well-under- stood sign that one frees himself from responsi- bility for their conduct, and a token of God's dis- pleasure. Your blood ; that is, the blame of your loss. Clean, guiltless. Go unto the Gentiles ; that is, to preach to those in the same city who were not Jews, with- out regard to any special effort with Jews. Ch. xiii. 46. 7. Justus. He was not a Jew. Worshipped God; that is, acknowledged him as the true God, and he now had probably come to have faith in the Lord Jesus Christ. Joined hard, was near. 8. The chief ruler, the ruler. Some Jews were thus still interested. 9. We find that God in this age of the Ciiurch still continued to speak by vision to his servants. The Holy Spirit's presence and the completed word of truth are now relied upon. 11. He continu6d>there a year and six months. This w^ much the longest voluntary stay of any one, in his missionary life, 12. Achaia. This was the district of which Corinth was the capital. Galiio was a brother of Seneca the Stoic and philosopher, of whom an- cient history tells so much. Judgment-seat, governor's tribunal. 13. To the Law, the Mosaic law. 14. Wrong or wicked lewdness, injustice or wicked mischief. 15. Words and names, doctrine, and whether this Christ, or so-called Jesus, is the Messiah. 17. All the Greeks. This means the crowd of heatlien people around. Sosthenes or Crispus (ver. 8) had hden a ruler or prominent leader of the synagogue, and they show their contempt for the Jews by abusing him. Galiio cared for none of those things. He did not in any way interfere with the mob. 18. Into Syria ; that is, on his way to Syria and Jerusalem, although intending to stop at 453 Chap. XVIII.] BIBLE NOTES. [Vbk. 19-22. Ephesus and other places ou tlie way. Ch. xxi. 3. See Map. Ho did not at that time visit the churches of Syria generally, but went to Antioch. Ch. sviii. 22. Having shorn his head. There is some doubt whether this means Aquila or Paul, but it is not very important to determine which. Com- pare carefully ch. xxi. 21-25. In Cenchrea ; that is, just as he was leaving Corinth. Cenchrea was the sea-port of Corinth, and about nine miles from it. He had a vow. Among the free-will offer- ings of the old dispensation was the vow-offering, or the dedication of something to Jehovah and his service, both as a token of love and as a pledge of self-devotion. See further note on Num. vi. As to the special vow known as the Nazarite vow, see also notes on thai chapter. The word Nazarite means one separated or set apart. Now, whether this vow was that of a Nazarite, or some private promise of self-consecration as to some particular gift or service, we know not. In the vow of a Nazarite the hair was permitted to grow, and so some regard this as the shaving at the end of a vow, but this is not probable. The habit of " vow" or " special dedication with promise" had not yet fully passed away, and this man had a vow just as we have certain signs of service, such as baptism, etc. ; so this shaving, of the head was the sign or token that a vow had been made. But the mention of the fact here has still other significance. The passage already referred to (ch. xxi. 21-25) is a comment upon it. The great theological question of that day in the Church was the relation of Jews and Gentiles. Ch. vi. 1, the whole of chs. x. and xi., ch. xiii. 45, ch. xv., etc., show how sensitive were the Jews, how they insisted upon their ceremonies, and how even con- verted Jews were inclined to feel that converted Gentiles must come into the Christian Church through intermediate Jewish ordinances. There is such a thing as Christian expediency, and while Peter and Paul and James plainly declared faith in the Lord Jesus Christ as the only condition, yet they also taught u yielding to Jewish preju- dices in things non-essential (ch. xv. 20), and that even a certain degree of conformity was proper in order to conciliate. Hence we see how, as far as possible, Paul in his journeys spake to the Jews first and in their synagogues, and proved to them this Jesus to be the foretold Messiah, while at the same time he preached this same Jesus to the Gentiles. We see also the designed conformity of ch. xxi. 21-25. Even the 2>ropriety of this 454 conformity was modified by circumstances. Thus, when, Paul saw that in one case conformity would be attended with no evil result to the Church, he had Timothy circumcised (ch. xvi. 1-3 ; see also 1 Cor. ix. 19-23), but would not allow Titus to be ' circumcised (ch. xv. 2 and Gal. ii. 3-5), because in the latter case it would be claimed as a neces- sity, and he blamed Peter for his course. Gal. ii. 12. Now in this case either Aquila, or, as some think, Paul, thus took a vow after the Jewish manner, and had his hair shorn as a sign of the performance thereof. This would be a strong ar- gument against those who considered the Chris- tian system as designed to throw contempt on all that was Jewish, while it would not prevent the preaching of repentance and faith as the essen- tial doctrines of Christianity. Such passages as 1 Cor. ix. 20 and ch. xxi. 21-25 do not leave us in doubt. In essentials, unity ; in non-essen- tials, charity. As to vows, compare Lev. xxvii. 7, 11 and Prov. vii. 14. " During the anomalous interval between the day of Pentecost and the downfall of Jerusalem, the observance of the cere- monial law, whether stated or occasional, was always lawful, sometimes necessary, and often ex- pedient as a means of safety and conciliation."— Alexander. 19. Ephesus. This was on the opposite side of the jEgean Sea, or archipelago, from Corinth. It was his first visit to this great city, the capital of Asia Proconsularia. Acts xvi. 6. He himself entered into the synagogue. The point is not that Paul went alone to the syn- agogue without them, but that he was particular to speak to the Jews. This, as we have seen, was his invariable custom. 21. This feast, supposed to be the Pentecost of A. D. 55. Lev. xxiii. 44. This showed his respect for Jewish observance still, and he was no doubt anxious to be there at such a gathering, and to bear salutation to the Church. It was on the day of Pentecost, some twenty or more years before, that the Church had been so greatly blest, and it was a precious anniversary to Christian as well as Jew. He sailed ft-om Ephesus. He afterward returned to Ephesus. Ch. xix. 1. 22. And gone up ; that is, to Jerusalem. Ho seems to have sailed direct to Csesarea, and to have fulfilled his purpose. It was a hasty visit, and only this mention is made of it; but the word used for "Church" is that for "mother Church," and the terms "gone up" and "went down" are those generally applied to Jerusalem. Chap. XIX.] NOTES ON ACTS. [Van. 1. This "Csesarea" is Ciiesarea Palestina on th6 Mediterranean, south of Tyre. Antioch. This was the Antioch which had become the centre of the Gentile Church, and where the disciples were first called Christians. It was to the north of Jerusalem, and was the capital of Syria, about twenty miles from the Mediterranean coast. 23. Galatia and Phrygia. These were prov- inces of Asia Minor, in which ho had labored in his second missionary journey. Ch. xvi. 6. Ti- motheus and Erastus were probably with him. Ch. xix. 22. This was his third missionary jour- ney, about A. D. 54. Strengthening. The same word is translated "confirming" in ch. xiv. 22; and also in ch. xv. 32, 41. 24. Alexandria; that is, Alexandria in Egypt. It was very far from the field of labor, but a city in which there were many Jews and much learning. Mighty in the Scriptures; that is, of the Old Testament. 25. In the way of the Lord. He knew of God's plan of salvation. Knowing' only the baptism of John. He was a believer and professor to the degree that he acknowledged God's plan of salvation as taught in the Old Testament, and recognized John and his baptism, but had not as yet fully compre- hended or professed Christ, and needed just what is referred to in ch. xix. 2-5. Whether he had before this believed that the Christ reported to have come was the true Messiah we know not; but there was some defect in his faith althougli none in his sincerity. We must not only be sin- cere, but also right ; but it is a great thing to be on the right side. Ch. xviii. 6. 26. He began to speak boldly in the syn- agogue. Here Aquila and Priscilla had been waiting, and God had a work for them. Ch. xviii. 19. 27. ■ Achaia. This was in Greece, having Corinth as its capital. He thus probably crossed directly over the iEgean Sea. 28. Convinced, confuted, argued them down. Jesus was Christ. He had probably lacked full and correct views of Jesus before he came to Ephesus, but now saw fully the precious light. Ver. 25. CHAPTER XIX. EVENTS AT EPHESUS IN CONNECTION WITH PAUl's LABORS THERE. — FURTHER EVENTS IN THE HISTORY AND PROGRESS OF THE CHRISTIAN CHURCH. Verse 1. Upper coasts, upper borders or inland districts, probably referring to Phr3-gia and Galatia. He had probably gone by water directly from Ephesus to Csesarea before, but now he returns by an inland route to Ephesus. Certain disciples. The question whether these were Christians is the same as applies to ApoUos. The word when used absolutely seems always to mean this. The reply to the question following does not mean that they had not heard of God's Holy Spirit, but of the Holy Spirit as the special attestation of Christianity. There was a sense in which the subjects of John's baptism had a knowledge of God and the Messiah and of the Spirit of God, but they knew not of the. Spirit as the substitute for Christ's personal presence on earth, or of that care of the Church which he had undertaken as an Abider when Christ left for the bosom' of the Father. The baptism of John was a baptism of repentance for the remission of sins. In addition to the belief in the true God and in the Holy Scriptures entertained by the Jews, it was a recognition that religion had lapsed into formalism and error, and that there was need of repentance and remission of sins ; and there was a looking forward to the Messiah as prophesied in the Old Testament, as soon to appear for the reformation of his Church. The Christian faith was a step higher and further onward in divine life. It recognized this Messiah Christ as already come in Jesus the Saviour, and had personal faith in him as the atoning, risen and glorified Re- deemer. " Repent and be baptized " was the standard of the disciples of John. " Believe on the Lord Jesus Christ and thou shalt be saved" was the additional proclamation of the Saviour's, gospel. Since both repentance and faith are sav- ing graces, and have to do with spiritual life, we may not draw geometrical lines and angles be- tween them, and define their points of contact and coincidence, any more than we can draw a portrait of two souls ; but we know the fact that in the 455 Chap. XIX.] BIBLE NOTES. [Vek. 2-8. Cliristian both exist as saving graces. In tlie dis- pensation under Christ, too, tlie office-work and agency of the Holy Spirit were more especially re- cognized. While therefore the conclusion, so to fi[)eak, of John's disciples was not a perfected Christianity, either as to faith or knowledge, it was a step in the right direction ; and it is notice- able that in all the early errors of doctrine we hear of none lost because satisfied with it, or of any who set it up in opposition to Christ, as the Jews did Moses. John ix. 28. They indeed made inquiry as to the duty of fasting, and of Jobn himself as to baptism, but John the Baptist him- Kfilf taught them the right doctrine. See John iii. 25-36 ; Luke xi. 1. The saint of the Old Testa- ment was saved by belief in the true God and in his word and prophets, and in a Messiah to come, without understanding fully the office-work of the Saviour, or without knowing as to his Holy Spirit as we know of it. The disciple of John is saved by the same process, except that he must more fully realize the imperfections of the true religion as represented or misrepresented by the Jew of that day, and by repentance and baptism must signify his convictions and belief. But when Christ came it was necessary to recognize him as the one atoning Sacrifice for sin, and by repent- ance toward God and faith in the Lord Jesus (Jhrist to accept him as the Messiah shadowed forth in the Law, declared of the Prophets, and .evidently set forth as a present Saviour in the- Gospel. The degree of faith which Moses had was not enough for the disciple of John ; and he must also recognize that the Jews had departed from the spirit and essence of the ceremonial law ; and so the degree of faith which a disciple of John had, while sufficient and saving until Christ came, was then inadequate and defect- ive, and John's disciple needed to take the step of faith in .this Jesus as the actual Messiah promised of the prophets and of John as near at hand, and to accept him as the Saviour. Even Christ's disciples, still farther on in the progress of Christianity, soon needed to recognize the Holy Spirit as sent of God, and to behold in Pentecost and other outpourings this blessed abiding Com- forter as with the Church in fulfilment of the promise of our ascending Lord, and as having a great and gracious office-work in relation to Christ's Church and people. The standard of religion was being advanced through all the ages, and the true Christian showed himself such by having a faith and a conduct equal to that ad- vance. 456 2. Have ye received the Holy Ghost since ye believed? Or more accurately, " Did ye receive the Holy Ghost when ye became believers or were converted?" It refers probably to the more special manifestations of the presence of the Holy Spirit, such as had occurred at Pen- tecost and such as are mentioned in ver. 6. We have not so much as heard whether there be any Holy Ghost. Living at a great distance from Jerusalem, they knew nothing of the special accompanying agencies of the Holy Spirit which had been njanifested. It does not mean that they as disciples of John did not know of the effects of the Spirit upon their own hearts. The idea of Christianity to them was repentance, and next to that the speedy coming of the long- looked-for Messiah. They believed just what John had taught them, and that for the time was acceptable belief. Their repentance and baptism were not a mere work of reformation, but a work of grace in the heart. But when Christ came they needed to recognize him as a Saviour, and when the Holy Spirit came they must add to their faith knowledge, and recognize its agency. Be- cause they did not know the Holy Spirit by name, or of its work in Jerusalem, this did not prove that they had never experienced the influence of the Spirit in their own hearts. Not all real experiences are definable. They were bringing forth fruits meet for repentance ; and like Apollos were "instructed in the way of the Lord," but needed more Christian information ; and they obtained it. 3. Unto what, then, were ye baptized ? In thus inquiring of them Paul finds that they had never had any baptism but that of repentance, as John's baptism was called. He at once re- minds them that John had also preached belief in a Saviour soon to come (John iii. 25-36), and now he preaches to them Jesus as this Chi'ist, and they readily believe and are baptized in his name, or in token of their belief in the Lord Jesus Christ and acceptance of him ; that is, of Christ Messiah as Saviour. Now, guided by this Spirit and using one of the usual signs denoting spiritual communication and sanctification, he causes the Holy Ghost to come upon them, and as at Pente- cost, etc. (ch. ii. 4 ; x. 45, etc.), there were special and visible communications. 6. Prophesied, spake as by the power of the Spirit. 8. As usual, Paul addresses himself first to the Jews. Disputing, arguing, reasoning or discoursing. Chap. XX.] NOTES ON ACTS. [Ver. 1,2. 9. Divers, some or certain ones. That -way, the gospel doctrine as taught by Paul. Departed from them ; that is, from these Jews. They were hardened, and had become openly obstinate in their imbclicf. 10. In Asia, Proconsular Asia, of which Eph- esus was the capital. Ch. xvi. 6. It is believed that now the seven churches in Asia referred to ill Ilcvolotion wore established, and that about this time the Epistles to the Galatians and the first one to the Corinthians were written. 11. Special miracles, uncommon or remark- able miracles. 12. Evil spirits. Compare Matt. viii. 16, etc. 13. Vagabond Jews. They are called "vag- abond" merely as denoting their wandering itin- erant life, and not in reference to their characters. Exorcists, conjurers, necromancers or sooth- sayers. As to these, see Num. xxii. 5 ; Acts viii. 9. N 14. Chief of the priests. Either chief of the priests of Diana, the goddess there worship- ped — and if so an apostate Jew — or else he may liavo been chief of the synagogue. Ver. 8. 17. Greeks, Gentiles. Thus again was the superior power of the Christ of Paul made evi- dent. 19. Curious arts, arts of magic or fortune- telling arts. The Romans had their Sybilline leaves, and we often find traces of this tendency to mystery and to the consultation of so-called conjurers or magic-men. See, as before, Niim. xxii. 5 ; Acts viii. 4. Books, writings or papers containing informa- tion about charms, etc. Fifty thousand pieces of silver. The "drachma," a Greek silver coin of about fifteen cents in value, is no doubt the one referred to. This would make about seven thousand five hun- dred dollars. 21. He would thus repeat his visit into Greece. See Map and ch. xvi. 9-12. These are the two districts mentioned before. As to his design in going, see 1 Cor. xvi. 1. 22. In Asia. See ch. xvi. 6. 24. Silver shrines of Diana. These were probably little medals, having on them a model of the temple. The name is "temple of Arte- mis," which is an equivalent name for Diana. 25. Of like occupation. The idea seems to be tho higher and lower workmen and all identi- fied with it. Craft, art. 29. Theatre. This was an open place for public assembly. We cannot fully determine whether it is the same Gaius and Aristarchus mentioned in ch. xx. 4 ; Col. iv. 10, etc., but they are probably the same. 31. The chief of Asia. Tho word means "asiarchs," or oflicers who gave games in honor of the gods. They either were personal friends, or had become interested in his work. 33. His defence. He made the usual motion for attention, and desired to explain his position and belief 35. Town-clerk, chief secretary. Which fell down from Jupiter, heaven- descended. This refers to the wooden image of Artemis — that is, Diana — in the temple, which had been there so long that it was regarded as having dropped from heaven. 37. Robbers of churches, temples. They had not done sacrilege by profaning any holy place. Gaius and Aristarchus had not thus done. 38. The law is open ; that is, there are court Deputies, chief magistrates. Implead, plead against. 39. Other matters, state matters, as distin- guished from private grievances. Lawful assembly, authorized assembly. It refers to the high or supreme court. 41. When he had thus spoken he dis- missed the assembly. This is a model of judi- cious dealing with a mob. CHAPTER XX. FUKTHEE HISTOEY OF PAUL'S MISSIONARY LABOES, AND FDETHEE EVENTS IN THE HISTOEY AND PEOGEESS OF THE CHRISTIAN CHURCH. Verse 1. Into Macedonia. He thus crossed over the iEgean Sea from Ephesus to the field of his former labors in Greece. Vol. II.— 68 2. Into Greece. Achaia was so called to dis- tinguish it from Macedonia, but Greece really included both. It is supposed that during his 457 Chap. ;CX.] BIBLE NOTES. [Vek. 3-33. journey and stay at Corinth he wrote the Epistle to the Romans. 3. Syria. He thus purposed to visit the cliurclies, and so return to Antioch, as he had on the two previous journeys. He was prevented by his arrest at Jerusalem. 4. Asia. See ch. xvi. 6. Sopater of Berea. See ch. xvii. 10, 11 ; Rom. xvi. 21. Gaius of Derbe ; not the one named in ch. xix. 29. 5. Tarried for us at Troas. Thus Luke was with Paul. Ch. xvi. 8. 6. Philippi. See Acts xvi. 12. Days of unleavened bread, the passover week or the week following the passover. Mark xiv. 12 ; Acts xii. 3 ; Ezek. xlv. 21. 7. First day of the week. This is the Christian Sabbath, and was ever observed after the resurrection of Christ. To break bread. At its original institution they attached the communion to an ordinary meal. 9. In a window, on the window ledge or base. Third loft, third story. 10. Pell on him. Compare 2 Kings iv. 34. His life is in him. He said this after he had thus fallen on him. He was dead, and was thus miraculously raised. 11. Come up again. He had fallen on the outside and to the ground. Broken bread and eaten. Most regard this as referring to the breaking of bread spoken of in ver. 7, and which had been delayed by this event. 13. Assos, on the coast below Troas, about twenty miles distant. See Map I. 14. Mitylene. This is the capital of Lesbos, one-of the islands of the jEgean Sea, about twenty- five miles from Assos. 15. Chios, Scio, an island near the coast, south of Lesbos. Samos, an island still farther to the south- west, and below Ephesus. Trogyllium, a town on the coast of Asia Mi- nor, south>-west from Samos. They here touch at the main land. Miletus. A port still farther down on the coast. See Map I. 16. The da'y of Pentecost. See ch. ii. 1. We know not whether his desire was chiefly to observe the feast, or to be of service to the mul- titudes who would then assemble. 17. The elders. See ch. xi. 30. | 458 19. Temptations, trials or besetmeuts of evil. 20. Profitable, expedient for their spiritual good ; that is, true profit and expediency. Showed, taught or preached. 21. Repentance toward God, and faith toward our Lord Jesus Christ. We havo hero a complete summary of essential Christian doctrine. It is a repentance which is not only sorry for sin because of its eflect, but also a re- pentance having respect to God as the one to whom we owe allegiance, whom we have sinned against, and whom we desire to glorify. Faith too toward our Lord Jesus Christ, in order that our repentance may be toward God, Christ and faith in him being the method of access to offer our repentance. "He," says Alexander, "who preaches the repentance and the faith here spoken of in all their fulness and variety, will need to seek no other topics, and may humbly boast of having kept back nothing that was profitable to his hearers." 22. Bound in the Spirit, impelled in spirit; that is, feeling a necessity laid upon me. 23. Bonds and afflictions, etc. Persecu- tions had met him in the past, and he seemed im- pressed with the feeling that he must still expect more. Abide me, wait for me. 26. I am pure from the blood of all men ; not responsible if they were lost. See Ezek. iii. 17-21 and xxxiii. 1-9. 27. Counsel, will. 28. Over the which, among or as a part of. This refers to the elders. Ver. 17. Overseers. It is the word for bishops, which is applied to teachers having the oversight of the Church, without reference to degrees of ofHcial superiority. Purchased with his own blood. He has made his Church^that is, all Christian people — his property at the cost of a great but willing sacrifice. What our redemption cost, and who paid the cost — these are precious motives for love. 29. Grievous wolves, destructive or cruel enemies. 30. Perverse, crooked or distorted away from the straight line or line of rectitude. 31. With tears, tenderly and faithfully. ' 32. Commend, commit or give you over. 33. I have coveted no man's silver, or gold, or apparel. He had not been governed by any carnal considerations. Apparel, together, with gold and silver, formed a prominent part of ancient wealth. Chap. XXI.] NOTES ON ACTS. [Vkr. 1-20. 35. Te ought to support the weak, etc. He was thus an example, since he not only was not burdensome, but also aided the weak or needy. It is more blessed to give, etc. These words do not appear in the sacred record as given here, but the doctrine embodied does. Not all of his sayings and doings are recorded. John xxi. 25. 37. Wept sore, freely. CHAPTER XXI. FURTHER FBOQBESS OP PAUL TOWARD JERUSALEM, AND OTHER EVENTS IN THE HISTORY OF THE CHURCH. ' Verse 1. Launched, set sail. Coos, an island in the iEgean Archipelago, still farther to the south. Bhodes, an island still farther south. See Map I. They were now out in the Mediterranean, and they then go to Patara, not far distant, and a seaport on the coast of Proconsular Asia. Ch. xvi. 6. From thence they sail directly across to the Syrian or Phoenician coast near Palestine. Tyre and Sidon were cities of Phoenicia. From Patara to Tyre was about three hundred and fifty miles. 3. Disooverbd Cyprus; that is, came in sight of this island. The Eomans included both Phoenicia and Palestine under the name of Syria. 4. Said to Paul, through the Spirit, that he should not- go up to Jerusalem. They had forewarnings that he would meet enemies at Jerusalem, and in consequence they thus tried to persuade him. But he already knew it to be the will of the Spirit that he should go. It does not mean that they were directed of the Spirit to pre- vent his going to Jerusalem, but only .thus to pre- pare him for his future. Should not go up. The original is not so strong, and denotes rather the expression of dan- ger than any command. 5. With wives and children. The Chris- tians there thus turned out by whole families to bid them farewell. 7. Ptolemais. The modern Acre, thirty miles below Tyre. It is just on the border between Phoenicia and Palestine. ' They had come from Patara here without change of vessel. They then go thirty-six miles by land to Csosariea Philippi. Ver. 8. ■ 8. Philip. See ch. vi. 5 ; ch. viii. 5-40. 9. Which did prophesy. This probably does not mean public teaching (1 Cor. xiv. 34 ; 1 Tim. ii. 12), but that they were inspired, and predicted what would befall him. They are pre- sented to us not as a nunnery^ but in their social relation as using their gifts at home. 10. A certain prophet, named Agabus. He was a prophet or inspired teacher. See ch. xi. 28. 11. Girdle. This was the band or belt around the upper outer garment. So shall the Jews at Jerusalem bind the man, etc. These prophecies and warnings, while they did not deter Paul, seemed to prepare him for his destiny. 13. What mean ye to weep and to break mine heart ? A strong expression for " do not weep and break my heart, or thus distress me." 15. Carriages, things to be carried. The modern use of the word is different. 16. Brought with them one Mnason of Cyprus. "With them" is not in the original. The probable idea is that they went with Paul and his friends, and took them to the house of this Mnason, a Cyprian convert. Ch. xi. 19, 20. Others take it that this Mnason was at Ceesarea, but had his home at Jerusalem, and it was ar- ranged they should stay with him. Old disciple ; not old in age, but in disciple- ship. 18. James. See ch. xv. 13. James the son of Alpheus. James the Less in Mark xv. 40 was probably the same. 20. Zealous of the Law. Although Chris- tians or converted Jews, they still respect the law of Moses and certain Mosaic rites. This was a transition period of the Church, and knowledge was not yet perfect. To a certain extent the ob- servance of the Mosaic economy was compatible and consistent with faith in Christ. For instance, they might believe themselves sinners, believe in the necessity of repentance, believe that the Jesus Christ preached by the apostles was the foretold and promised Messiah, and so have repentance toward God and faith in the Lord Jesus Christ, 459 Chap. XXI.] BIBLE NOTES. [Ver. 21-27. and yet believe in circumcision, in clean and un- clean meats, in the observance of passover, pente- cost, etc. It was not to be expected that they would at once give up all these ancient religious rites, or see how clearly the coming of Christ would fully do away with all the Mosaic laws and institutions, because it fulfilled tlicm. Now tlicso men, having perfect confidence in Paul and in the reality of this work of grace among the Gen- tiles, ask of him that he should so far have regard to these conscientious law-zealous Christian Jews as by a certain act to satisfy them that his great object was not to oppose certain cherished customs of the Church. This he might honestly do, for although the ultimate result of an acceptance of the new dispensation would be a cessation of the old, it was not in the spirit of opposition, but as actually fulfilling that dispensation. Paul had taught in the synagogue, had respected Jewish feasts and festivals, had caused his companion in labor to be circumcised (ch. xvi. 3), and so, while claiming repentance and faith as the only saving graces, he permitted non-essential forms to remain until by the force of various influences they should cease. There is such a thing as the doctrine of Christian expediency, and while it never yields an essential principle, it does respect prejudices or customs which have had, or seemed to have, ancient authority. 21. Customs, the institutions of the ceremonial law. 22. What is it, therefore? What course shall we pursue ? How shall we remove the im- pression ? Must needs come together, will inevitably come together, as those inquisitive and claiming that you should define yourself 23. Have a vow. As to the vow-offering and the vow of the Nazarite, see Num. vi. 1-21. Compare notes on ch. xviii. 18 as to vows in general. 24. The whole idea of this verse is that he should identify himself with these men, be seen publicly with them, with them go through certain forms of purification, and be a sharer in the ex- pense of this act of self-denial, thus showing unmistakably that his chief business was not to break down Jewish rites. Whether Paul himself took on him the Nazarite vow we cannot peremp- torily decide, nor is it important that we should. The chief point is fully apparent, which was so far and so publicly to identify himself with Jew- ish forms as to remove Jewish prejudices, and at the same time not compromise his adherence to 460 the doctrine that Messiah the Christ had come, and that Jesus was he. Take, be found with them. Purify thyself. There w4re certain rites of purification that preceded acts of ceremonial wor- ship. See Ex. xix. 10; Num. xviii. ; John xi. 55. Be at charges with them, bear with them a part of the expense of sacrifice and purification. Such an act was regarded as a particular work of devout zeal. Herod Agrippa provided in this manner for a number of poor Nazarites. See Schaff. He performed besides such preliminary rites of purification as were always necessary before any act of ceremonial worship, and then went up into the temple to take part with these Nazarites in their final service. Num. vi. 13-17. Shave their heads. Long hair was a sign of the Nazarite vow (Num. vi. 5), and its cutting off the sign that the vow was accomplished. Num. vi. 18. 25. They pleaded for this also, because they claimed to have conceded proper liberty to the Gentiles (ch. xv. 20, 28, 29), and this form was not intended to be required of them. 26. Num. vi. 13-17 explains this. This whole question, as to how far we are to conform to prej- udices and customs in order to show charity and for expediency, is one always recurring, and can only be studied through the general doctrine that we are never to yield principle, and yet always to seek for the broadest exercise of charity and for allowable conformity. Whether in this case Paul acted wisely or not we are not informed, but we find he did not escape the censure he attempted to avoid. 27. Seven days. These were the days of purification, and the seven closing days. We cannot decide from the information given in Scripture whether the length of this was uniform, or whether these days refer only to a closing part thereof The Jews which were of Asia. These Jews from Asia (ch. xvi. 6) had had great oppor- tunities of seeing the activity of Paul as an apostle among the Gentiles; and although he had never neglected the Jews, yet their natural jealousy had been excited, and his Jewish ene- mies from Ephesus and those parts were especially vindictive. They had come to identify him with the Gentiles, and now seeing him in the temple, in the court of Israel, they cry out against him. Laid hands on him, arrested him. Tiius ended his free ministry, and thus commenced his ministry in bonds. Chap. XXII.] NOTES ON ACTS. [Ver. 1-16. 28. Help, come to the rescue and save our holy things from desecration. They represent him as opposing the Lord Jesus and their holy law and Jerusalem. Greeks, Gentiles. They were totally excluded from tlio inner court. Polluted, profaned, made common. 29. For they had seen before with him, etc. Some one may have seen him with Paul near the temple, and the false report could easily happen. 30. And forthwith the doors were shut. Either it was desirable to prevent a mob that the doors should thus be shut, or in case Paul was killed they did not wish the temple defiled ; or if indeed the temple had been polluted there was need of purification before this inner court could be opened. On either supposition they would shut the doors. 31. Went about, sought. Captain of the band, probably correspond- ing to a colonel, or officer over one thousand. 32. Soldiers and centurions, companies with captains. 33. Two chains. See ch. xii. 6. He con- cluded that ho had been guilty of some crime. 34. Oastle, barracks or quarters — headquar- ters of the garrison, as we would say. 35. Was borne of the soldiers. The mob so pressed that he was thus involuntarily carried along. 36. Crying, Away with him ! This was the old cry of thirty years before, and, as then, a false charge. 38. Pour thousand men that were mur- derers. Such an organized banditti is spoken of by Josephua. 39. A Jew of TarsuSi A Tarsean Jew. Acts ix. 11. No mean, not obscure. CIIAPTEE XXII. EVENTS WHICH OCCURRED IMMEDIATELY FOLLOWINa THIS ARREST OF THE APOSTLE PAUL AT JERUSALEM, AS BEARING ON THE HISTORY AND PROGRESS OF THE GOSPEL CHURCH. Verse 1. Men, brethren and fathers. He thus addresses them respectfully, and as Jews in the Hebrew tongue. He calls them brethren, and the elders fathers. We have before noticed the difficulty in the early Church of coalescing Jews, proselytes and converted Gentiles into one Christian unity. Con- verted Jews clung to the Law and the customs, although having faith in Jesus as the Christ. Proselytes felt that others who were Gentiles, like themselves, if converted, should be circumcised as were they in joining tlie Jewish Church. The apostle taught, as we have before noted, that each should yield in non-essentials — the Gentiles ab- staining from blood, etc., and the Jews not insist- ing upon certain rites. Ch. xxi. 20. It was now chiefly important that both should be one in faith in this Jesus as the Messiah Christ. Inasmuch as it was a transition period, and the time had not come for complete abolition of everything Jewish, it was right that Paul should thus endeavor to conciliate them by giving ift their own loved lan- guage an account of his experience. 3. Verily, in truth. Tarsus. See Acts ix. 11. At the feet of Gamaliel, as a pupil of this celebrated teacher. 4. This way, this new sect or religion. 5. Estate, assembly. 6. See reference. 7. Heard a voice saying unto me, Saul, etc. Thus Christ himself appeared to this great apostle of the Gentiles. 9. See ch. ix. 7. 12. A devout man ; that is, one pious or ob- servant of the Law. 14. As much was no doubt said which is not recorded, we can easily account for it that some things are here recorded as said which are not mentioned in ch. ix. Luke transcribed both, and knew their essential agreement. That Just One, Messiah, the righteous. Ch. vii. 52. I 16. Arise, and be baptized, etc. This was the command in ch. ix. 18. Wash away. As a sign of inward cleansing this baptism was to be used. Calling on the name. This has reference to the recognition of Jesus as Messiah. It was Christian baptism. 461 Chap. XXIII.] BIBLE NOTES. [Veb. 1-8. 17. While I prayed in the temple. Ho did not, as alleged, at once despise Judaism. In a trance, under divine communication and influence. Ch. xi. 5. 18. Sa'w him. Thus Jesus appears to Paul, and, almost like the twelve apostles, he has a commission of apostleship. Thy testimony, thee as a witness. 19. He seems to recognize this as a reason why they woujd not be likely to receive him. In every synagogue ; that is, from syna- gogue to synagogue. Although accepting this Christ as Messiah, these Jewish Christians had not as yet ignored tlie synagogue. Ver. 1. 20. Kept the raiment, took care of the upper outer garment, which was cast aside in labor. 21. I will send thee far hehoe unto the Gentiles. They seemed thus to regard him as admitting himself to be now an apostle of the Gentiles, and were displeased at the grounds on which he placed it. 22. Gave him audience unto thia word, listened to what he said. Said, Away with such a fellow, etc. , How similar to the cry against Jesus ! Opposition to the Church, age after age, takes the same form and sometimes uses the same words. 23. They thus cast off their upper garments, and like an enraged beast throw dust. 24. See ch. xxi. 33, 34. He would thus force him to some confession. 25. Thongs, straps. Centurion. See ch. xxi. 82. 28. With a great sum obtained I this freedom. The right of citizenship was often a purchased or conferred right. With Paul it was probably some family distinction. 29. Examined, or who were about to examine him by scourging. 30. The certainty, the real cause. He thus turns him over to the ecclesiastical or Jewish tribunal, and tells the Sanhedrim to deal with his case. CHAPTER XXIII. rUKTHEIl HISTORY OF PAUL IN lUS RIDIATION TO THE rROaRUSS OF OHRISTIANITY, AND U13 TRANBFJJR FROM .TERITSALEM TO OiliSAREA. Verse 1. Lived in all good conscience, been a true, faithful, right-intending citizen to God ; that is, he had been a good Jew, to the real intent of the Mosaic law and institutions. 2. To smite him on the mouth. This was an official token of contempt, and a non-suit of the argument. Ananias had been appointed high or chief priest about A. D. 48. 3. Whited wall, fair outside but foul within. Compare Matt, xxiii. 27. He was murdered some years after. 5. I wist not, brethren, that he was the high priest. I knew not. Some explain this by assuming that after the blindness on his way to Damascus his sight was always defective. Others say that the high priest had not on his official robes, as he was not performing official duties at the temple, but presiding -at a hasty session of the Sanhedrim. At that time there was great ecclesiastical confusion, and several were claiming to be high priest. This one, ac- cording to Josephus, had been in difficulty, and Paul regarded him as one- assuming authority and not a true representative of the high priesthood. 462 As soon, however, as he knows it he recognizes the respect due to the office, and was aware of the law to which they referred. Ex. xxii. 28. As the ancient Church was a theocracy in which Church and State were united, the high priest could prop- erly be spoken of as a ruler. The original verse includes other superiors. 6. I am a Pharisee, the son of a Pharisee. This was as if Paul had said, I am a Jew, and true to all that a holy Jew is, except that I think and teach that our Messiah has come in the per- son of Jesus Christ, who has risen from the dead ; so that it is really of this " Hope of Israel" and the resurrection of the dead that I am called in question ; and so far as the point of resurrection is concorncd I um still a Pharisee, and not a convert, but so born. His Phariseeism had become Christianized, and hence his doctrine and his forms were but the foundations and ex- pressions of a hear^religion, a vital Christian- ity. Paul took shrewd but proper advantage of this party feeling to interest the Pharisees in his behalf The hope ; that is, Christ as the Hope of Is- Chap. XXIV.] NOTES ON ACTS. [Veb. 1-5. rael ; some take it as speaking of the resurrection as the hope and trust of God's people. 7. Pharisees and the Sadduoees. See Matt. iii. 7. 8. Neither angel, nor spirit. We regard "angel" as here used to denote those who had not been known to have bodies, while "spirit" refers to mortals whose souls had become sepa- rated from the body by death. The doctrine of a future world was thus ignored by the Sadducees. 9. Strove. This expresses the earnestness with which, for the sake of opposing the Saddu- cees, they now side with Paul. 10. Chief captain. See ch. xxi. 33. Oastle. See ch. xxii. 24, 30. 11. God is always with his people just at the right time and when most they need him, if they are faithful witnesses, and if it is for his glory and their good that they should be delivered. It is not an angel, but the Lord Jesus Christ himself, as in ch. ix. 5 ; xviii. 9. Good cheer, good courage. 12. Under a curse ; that is, called down upon themselves the curse of God unless they did this thing. 14. Chief priests and elders. See Matt. xxi. 23. 15. With the council, Sanhedrim. Inquire something more perfectly, get fuller information. Ever, before. They would attack him on the way down. 18. Paul had proven himself a Roman citizen, and from this cause, if no other, would receive some notice from the chief captain. Cli. xxi. 33. 21. With an oath. See ver. 12. A promise, your consent to his being brought down. 23. Csesarea. This was on the sea-coast, and was the Roman capital of Judea, about sixty- eight miles from Jerusalem by the road they went. We have' three classes of soldiers here named — the heavy foot soldiers, the cavalry, and the light-armed soldiers or spearmen. Third hour, nine o'clock. 24. Beasts. As they had to make a rapid march, they might need changes of beasts. Felix. After the death of Herod (ch. xii. 23) the Roman government attached Judea to the province of Syria, and it was governed by gov- ernors or deputies under the Syrian proconsul. 26. Claudius Lysias. This was the name of the chief captain. 27. Should have been, was about to be. Claudius does not give the exact order of events, but the general facts. 30. As soon as Paul is out of the reach of their violence he informs his accusers that his case has been transferred to the hearing .of Felix. 31. Antipatris. This was about . forty-two miles from Jerusalem, on the way to Csesarea. 32. The footmen had marched as far as was necessary, and were relieved. 34. When he understood, after that. He did not thus decide because he was of Cilicia in particular, hut as having satisfied himself that Paul was a regularly enrolled Roman citizen. 35. Herod's Judgment-hall, or prrotorium. It was a part of the palace formerly occupied by Herod, in which also the courts were held. CHAPTER XXIV. FURTHER HISTORY OP PAUL IN HIS RELATION TO THE PROORESS AND SPREAD OP CHRISTIANITY, AND WHAT OCCURRED TO HIM AT C-SaAREA AFTER THIS TRANSFER FROM JERUSALEM. Verse 1. Ananias. See ch. xxiii. 2. Descended ; that is, to Csesarea. Elders, members of the Sanhedrim. Matt. xxi, 23. Informed. This man made out or presented the writ of indictment, as we would say, against Paul. The governor, procurator, as he was called. 2. When he was called, when Paul was summoned up for trial. By thy providence, foresight or care. This is merely the language of pleasant introduction, without much reference to truth. 4. Notwithstanding, but. Of thy clemency, impartiality. 5. Mover of sedition, strife-mover. The text does not enable us to conclude whether they ac- cuse him most of exciting the Jews against the , Roman government, or of inaking them conten- tious among themselves. 463 Chap. XXV.] BIBLE NOTES. [Veb. 1-U. Sect of the Nazarenes. So called contempt- uously from his birth-place. Because he was from Nazareth, the Jews regarded it as one proof that he was not the Messiah (John vii. 42), but he was born in Bethlehem. 6. Gone abroad, sought. To profane the temple. The trouble had started about the purifying in connection with the vow in the temple, see ch. xxi. 24, 28 ; also ch. xviii. 18. According to our law; that is, before the Sanhedrim on points of ecclesiastical law. The fact was they were beating him to death when the chief captain, Claudius Lysias, rescued him as a Roman citizen. 10. Many years a judge. He had been a ruler six years or more. 11. 'Thou may est understand, canst easily satisfy tliyself, He shows by the shortness of his visit and his object that their statement was false. To worship. The temple service was not yet abrogated, and the converted Jew did not as yet renounce it. 14. Heresy, a sect or schism. God of my fathers, my ancestral God and that according to the sacred books. He thus stated his confession of faith. 15. Toward, in reliance upon. Ch. xxiii. 6. 16. Exercise, train or severely strive. Void, free. 17. Alms. See reference. Offerings. This refers to temple offerings, which he was about to make.- 18. Purified. See ch. xxi. 24. 22. Of that way, of the state of the case, or it may mean the Christian religion, as in ver. 14. Lysias, Claudius Lysias. 23. Let him have liberty, etc. He is thus put under free guard. 24. Drusilla. She had forsaken her husband to marry Felix. 25. Temperance, continence or chastity. It refers to his unholy connection. Trembled, was inwardly disturbed. Convenient season, having gotten time. 26. He hoped also that money should have been given him, etc. This mercenary spirit has always been too common. Communed, conversed. 27. Into Felix' room. Porcius Testus was appointed governor in room of Felix, he being recalled to answer many complaints made against him. To show the Jews a pleasure. They ac- cused him of many things, and lie no doubt hoped thus to conciliate them. CHAPTER XXV. FURTnEE HISTORY OP PAUL, AS SHOWING THE HISTORY OF THE PROGRESS OP CHRISTIANITY, AND WHAT OCCURRED TO HIM AT OiESAREA AFTER THE REMOVAL OF FELIX AND BEFORE FICSTUS. Verse 1. Festus, the newly-appointed gov- ernor, lands at Csesarea, the Roman capital of Judea, where Paul was, but soon visits Jerusalem. 2. High priest, chief priest. 3. Favor against him, a special favor which would damage Paul's cause. A trial at Jerusa- lem was certain condemnation now. 6. More than ten days, no more than eight or ten days. 7. Grievous, heavy. 8. Offended, sinned. 9. Do the Jews a pleasure. Political con- ciliation often takes the place of right. Be judged of these things before me. The Sanhedrim should try him in presence of Festus, but he knew a trial before them was equal to a condemnation. 464 10. I stand at Caesar's judgment-seat. The civil Roman court, and not the Jewish council, should try him. 11. I appeal unto Csesar. He claimed, if there must be some other trial, that it should be before Ciesar, and not before the Sanhedrim. 12. With the council. This means his own advisorB. 13. Agrippa. His father Herod (ch. xii. 23) had governed Judea, and he now governed with the title of king some of the adjacent provinces, but was here on a visit, and not with official authority. Bernice.' She was the sister and wife of Agrippa. 14. Declared Paul's cause, stated the things concerning him. Chap. XXVI.— XXVII.] NOTES ON ACTS. [Veb. 1-29.— 1, 2. 15. Chief priests and elders. See Matt. xxi. 23. 19. Of their own superstition, relating to their own religion. Whom Paul afllrmed to be alive. Paul earnestly defended the doctrine of the resurrec- tion. 20. I doubted of such manner of ques- tions, was doubtful as to this controversy. It was an ecclesiastical and not a judicial case, and Ko he hesitated to adjudge it. Besides this, he thought (ver. 9) it would please the Jews to refer the case to them. 21. Hearing, discrimination. Before the Jew- ish court condemnation would have been certain. 24. Dealt, petitioned or pleaded. 26. I have no certain thing. In sending him to Augustus Csesar he was not able even to write any definite charge or writ of indictment. This is not the Augustus Csesar generally so called, but, as a conferred title of Roman kings, it is here applied to Nero. He desired Agrippa's experience and judgment as to what he should say. This was about A. D. 60. Crosby gives the following chronology : Paul's first missionary tour, A. D. 46, 47 ; Council at Jerusalem, A. D. 49 ; Paul's second missionary tour, A. D. 50-53 ; Paul's third missionary tour, A. D. 53-57 ; Festus arrives at CiEsareaj A. D. 59 ; Paul at Rome, A. D. 60-62. CHAPTER XXVI. FURTHER HISTORY OF PAUL, AND HIS EXAMINATION BEFORE FESTUS AND AGRIPPA AT CJEHAREA, A8 EXHIBITING STILL MORE FULLY THE SERIES OF EVENTS CONNECTED WITH THE EXTENSION OF THE GOSPEL. Verse 1. Stretched forth the hand. A token of recognition, as a bow before an address with us. 3. Expert, fully skilled. All customs and questions ; that is, legal forms and subjects of discussion. Agrippa was a Jew, and as such a defender of their institutions, but at the same time represented the Roman power. 5. Straitest, strictest. 6. Hope of the promise. This was for his hope in Messiah, and his belief that this Jesus had arisen and was this promised Messiah. 7. Our twelve tribes, the whole nation. Instantly, intently or rigidly. 11. Punished, probably by scourging from synagogue to synagogue. Strange, foreign. 14. Pricks. See ch. ix. 5. 15. Lord. It was Jesus himself. 17. The people ; that is, the Jews. 20. Meet, worthy or becoming. Coasts, extent. 21. Went about, sought. 22. Notice how careful Paul is to show that he was a faithful Jew, and that, although accepting the doctrine of a Messiah already arisen, he was still in this very thing in accord with Jewish prophecy. 24. Mad, insane. 27. Believest thou the prophets ; that is, their inspired utterances and predictions. 29. I would to God, I could pray to God. CHAPTER XXVII. THE HISTORY OP THE PROGRESS OP THE GOSPEL AS EXHIBITED IN AN ACCOUNT OP PAUL S SETTING FORTH FOR ROME, AND INCIDENTS CONNECTED THEREWITH. Verse 1. Augustus' band, or the band called the August band or company. 2. Ship of Adramyttium. This place was ft seaport of Mysia in Asia Minor, not far from Troas. The vessel having discharged cargo was Vol. II.— 59 about to return, touching at several points along the coast. Although it would be necessary to take another ship from some point along the Mediterranean coast of Asia Minor, this was thought to be the best course. 465 Chap. XXVII.] BIBLE NOTES. [Vbk. 3 24. Launohed, set sail. AristarchuB. He is probably mentioned here because his name is to recur in Phil. xxiv. and Col. iv. 10. He has been spoken of in eh. xix. 29. 3. Sidon. This was along the coast above Csesarea. See Map I. It is now Saide, a mis- sion station. Courteously entreated, kindly used. Refresh himself, as one wearied or an in- valid. 4. Sailed under Cyprus, between it and the shoro of the main land, instead of in the open sea outside. It is called sailing under the lee, or between the island and this main land, toward which the. wind was blowing. 5. Cilicia and Pamphylia. These are sea- coast provinces of Asia Minor along the Mediter- ranean, and that part of this sea nearest to them is called, by way of definiteness, after them. Lycia was the next province to Pamphylia. Julius the centurion, having them in charge, here reships them for Italy. These Alexandrian .ships brought Egyptian wheat to Rome, and are said to have equalled our present trading ships. 7. Cnidus. This is a peninsula stretching down from the shore of Lycia and Caria, so as to be almost in the line between the islands of Kliodes and Cos, where the currents of the illgcau Sea and the Mediterranean Sea unite. It was about one hundred and thirty miles from Myra, where they had reshipped. Not suffering us, not allowing us to proceed directly on in the natural course. Under Crete. Instead of going between it and Greece, they went to the, south, and camp along close to Salmone, a town on its extreme eastern shore, and then in a south-west direction to Fair Havens, another of its towns. Crete i? sometimes known by the name of Candia. See INIap I. The term " under" has reference to the direction of the wind and protection therefrom, so that, although they had sailed between Cyprus and the main land, now they sail outside, so as to be still under lee. 8. Hardly, with difficulty, making the round of the point where the wind would have its full I'oroc. Pair Havens. This was a good harbor of Crete, and the seaport nearest the town of Lasea. See Map I. The recent revolt of the Cretans has drawn new attention to this island. 9. The fast, the great day of atonement, the annual Jewish feast occurring about October 1st. 466 It is alluded to hero merely as showing the time of year, as we say, " before or after the holidays." 10. Lading, cargo. 11. Master, pilot. 12. CommodiouB, suitable. Toward the south-west and north-west. Some take this to mean that the harbor could only be entered from the south-west or north-west. It seems intended here to describe what may be called its nautical locality, as one favorable for entrance and for protection from the prevalent winter winds. 14. Against it, contrary to this south wind (ver. 13). Euroclydon, north-east wind. 15. Was caught, was at the mercy of the winds. Bear up into, face. We let her drive, scud before the wind. 16. Claudia. An island twenty miles south of Crete and of the port for which they were sail- ing. See Map I. Running under. Here, as before (ver. 7), they ran to the south, with the wind between the ship and the island. Had much work to come by the boat. Here they attempted to get the safety-boat usually towed behind. They probably wanted it to use as recorded in ver. 17. 17. They used helps, undergirding the ship. Anciently, it was customary in such a storm, by means of chains, cables, etc., to strength- en the hull. Quicksands, sandbars near the coast. Strake sail, unloosed the tackle and topsails, so that the wind should not have so much force. Remember, all along, how by this very storm God was magnifying his gospel, showing himself to be with Paul, and preparing for the progress of his Church. 19. The tackling. This they had unloosed (ver. 17), and, being of no service and very heavy, they cast it over. 20. Lay on us, beat down upon us. 21. Long abstinence. "We are not fully ablo to determine whether this was, an abstinence caused by anxiety, or whether it denotes a relig- ious fasting on the part of Paul. See ver. 33. Gained, gotten. 23. Here the gospel is magnified. 24. Hath given thee. It is well to travel with the righteous. God as a token of his favor thus not only preserves Paul, but also the lives of all on board. Chap. XXVIII.] NOTES ON ACTS. [Veb. 1-14. 27. In Adria. A name given somewhat indef- initely to that portion of the Mediterranean south of the Adriatic Sea, and between Southern Greece and Southern Italy. 28. Twenty fathomSj one hundred and twenty feet. As yet there was no danger from shallowness, but it was the rapid decrease to ninety feet that warned them. 30. The crew were about to take care of them- selves, and under color or proterico of casting anchors in front, as had been done from the stern, they expected to leave the ship in the life-boat, 31. Except ye abide in the ship ye can- not be saved. Thus all these had come to have faith in Paul, and he had faith in God. Thus was God magnifying his gospel of Jesus Clirist by honoring this servant of his now on his way to be tried for his belief in an arisen Saviour, in a Messiah come. 34. Meat, food. 38. They lightened the ship, and cast out the wheat, etc. They had before thrown over the tackling, etc., but now the cargo. 39. With a shore, -having a beach like a bay. 40. Taken up the anchors ; rather, " when they had cut the anchors and left them in the sea." Committed themselves. The word "them- selves " is wroijgly supplied by the translators. It refers to the anchors. Rudder-bands, fastenings of the rudders. It is supposed that the two rudders, as used in an- cient vessels, had been drawn up while they wero in the tempest, in order that they rtiight not by their unguidcd control of the ship make it more unsteady, but now they would use thetn to thrust the ship into the cove. Hoised up, raised or run up. 41. A place where two seas met. Two currents thus running together would naturally make a shoal, and the expression is no doubt meant to indicate large currents of water as here eddying and making a bank. 42. Paul was but one of many prisoners being conveyed to Rome, but probably the only one on such a strange charge. 44. Boards, spars. Escaped all safe. So was the promise of faith fulfilled. CHAPTER XXVIII. FUKTHER EVENTS CONNECT]!D WITH THE VOYAGE OP PAUL AND III8 ARRIVAL AT ROME, ANI> THE' PROGRESS OF THE GOSPEL AS PROMOTED BY HIS PREACHING AND RETENTION THERE. Verse 1. Escaped, from sea to land. Melita. This is now Malta, south of Sicily and over five hundred miles from Fair Havens in Crete, from whence they had last sailed. 2. Barbarous, foreign, so called as speaking another language. 6. We are probably to regard this as a mirac- ulous protection, as they no doubt know the rep- tile as one of the venomous variety. The word "fastened" (ver. 3) and the context seem to denote a biting. Howbeit, nevertheless. A god, a divine person, or else ho could not thus escape. 7. Quarters, place or vicinity. 8. Here was a miracle attesting the divine mis- sion of Paul, and it was followed by many others. Thus was the gospel being extended. Bloody flux, dysentery. Laid his hands. This was an accompanying form. See reference. 10. Honors, attentions. 11. See eh. xxvii. 6. It was now about Feb- ruary, A.D. 62. -Whose sign was Castor and Pollux, hav- ing these as its figure-head. These, according tO' mythology, were sons of Jupiter and gods of the mariner. This sign-head is referred to as distin- guishing the ship, ns no doubt each ship had some distinctive figure which gave it its name. , 12. Syracuse. This was the capital of Sicily,, and about eighty miles north-east from Malta. 13. Fetched a compass, coming round. Rliegium. This was along the coast of South- ern Italy, opposite the north-east promontory of Sicily, and about ninety miles from Syracuse.. They here pass the straits between Sicily and Italy, and sailing along the western coast come to Puteoli, about one hundred and eighty miles from Rhegium and seven miles from Naples. ' 14. So we went, ttnd thus or thence without, further delay or stopping, ■467 Chap. XXVIII.] BIBLE NOTES. [Vbb. 15-31. 15. Prom thenoe. Tlio seven days' stay was heard of at Rome. It was usual to disembark here and proceed by land to Rome. Appii Forum. A town on tlie chief road, about forty-three miles from Rome. The whole distance from Rome to Puteoli was over one hun- dred miles. The " Three Taverns" were ten miles nearer Rome. Christianity had already its dis- ciples here. 19. To accuse my nation of. His appeal was not a disrespect, but a self-defence. He is careful to claim himself a Jew, only differing from them in that he recognized their promised Mes- siah as already come in the risen Jesus, and had faith in him as the Saviour. 20. Hope of Israel. See ch. xxvi. 6. The Messiah was the Hope of Israel, and Paul was bound because he had preached Jesus and the resurrection, and claimed the Christ as the Mes- siah, and taught salvation by faith in him. Bound with this chain. He probably had a chain upon his arm to denote him a prisoner, although not in close confinement. 22. Thia seot, the Naznrones or their way of thinking. 23. The kingdom of God, the new or gospel doctrine, showing the nature of the kingdom of Jesus, and proving out of the Scriptures that he was the Messiah. 25. Well, appropriately. Bsaias, Isaiah. 26. Hearing ye shall hear, with hearing ye shall hear. See Matt. xiii. 14 and references. 27. Waxed gross, grown fat, carnal and un- yielding. 28. The salvation of God is sent unto the Gentiles. He had already labored among Gen- tiles as v/ell as Jews, but while the Jews were turning a deaf ear the Gentiles were more dis- posed to listen. 30. A great privilege in a heathen city. 31. See ver. 23. We gather from profane history that Paul was set free from this imprisonment, and after several years was rearrested, imprisoned, and put to death at Rome about A. D. 68. We have thus presented, in the Acts of the Apostles, the history of the early Christian Church for a period of about thirty years after the death of Christ, or to about A. D. 62. In no portion of the Scripture is the divine method more manifest or the record of the divine dealings more precious to the believer. We have seen in the Pentateuch how when man sinned God provided a method of, salvation and of preserving a knowledge of the true God in the world. When sin obtained the mastery, the Deluge gave to righteousness a majority, and when a great central kingdom threatened to overtop the kingdom of God the confusion of Babel ended it. When the selection of a man or a family was not enough, God chose a nation to be the repository of his truth — chose for it a special land, made with it a special covenant, and gave the promise through it of a Seed in which all the nations of the earth should be blessed. We have seen how these people were provided with a law and testimony, how they were given a tabernacle and laws and ordinances and customs which should preserve them a distinct nation, lest by mingling with the heathen, idolatry should take the place of Jehovah-service, and the knowledge of the true God cease from the world. Through Joshua, Judges, Samuel and Kings, and down to the times of Ezra, we have traced God's dealings with this chosen people, and seen how by his mercies and his judgments he sought to pre- serve them a faithful nation. Job, Psalms and Proverbs reveal to us what care was taken of their spiritual culture, and how by prophecy and warning and the language of prayer and praise they were directed in the right way. The Prophets have shown to us how Jehovah pleaded with them both by mercy and in judgment, and how the ever-recurring promise of a Saviour as the Hope of Israel was made the centre of faith, and shown to be the fulfUling of temple service and sacrifice and the end of the law for righteousness. At length the fulness of time comes, and the four Gospels enable us to " behold the Lamb of God which taketh away the sins of the world." In these Jesus Christ is shown to be the promise'd Mes- siah by frequent quotations of prophecy, by miracles such as established divinity, by words such as men never spake, 'and by a life, a death and a resurrection such as were fully attested, as answered the demands of the Law for us, and as made him a perfected Sacrifice for our sins. The new or gospel dispensation had now evidently come, which, although it would supersede the Mosaic customs and the temple service, and would end the committal of the knowledge and service of the true God to a single nation, would yet fulfil the very design of such trust, and would supersede it, not as an antagonistic system, but as its realization and completion. 468 Chap. XXVIII.] NOTES ON ACTS. [VEa.Sh The Jew, indeed, who had looked for a great temporal kingdom and as himself the sole heir of the promise, would be disappointed, but the Jew who in faith received this new dispensation would find repentance and faith as now the only condition of service, and would welcome the Gentile to a par- ticipation in tiie blessings of the new covenant. The book of Acts continues this history of the Christian Church, and so is but the sequel and de- velopment of all the Old Testament and of all the New which precede it. It shows how, instead of the presence of angels and the continuous personal presence of Christ, the Holy Spirit becomes the special and abiding agency for the preservation and extension of the Church; how the Gentile becomes partaker of the blessings of redemption; how Gentile and Jew are constantly to be united in one Christian society. It traces the planting and extension of this gospel kingdom among Jew and Gentile ; shows how, beginning at Jerusalem and with Pentecostal blessings, the Church is strengthened and a knowledge of it extended ; how the apostles preach its doctrines, and by words and miracles show the life, death and resurrection of Jesus as having fulfilled the promises, and that the new dispensation is at hand. We thus see the Church extended by the ministry of the apostles and of Paul p,nd other helpers, until radiating centres are established from Antioch to Rome, until through all Asia Minor aiul Greece and Italy the knowledge of this salvation is made known, and until all that was then the known world had heard the tidings of this great salvation. The sect everywhere spoken against has power and attestation and extension given it such as the world had never before seen. Jerusalem, Antioch, the seven Church-cities of Asia, Ephesus, Philippi, Thessalonica, Athens, Corinth, Northern Africa, Rome and all its empire, have Jew and Gentile converts and are filled with inquirers ; and even in this short apostolic age the news of this precious gospel method of salvation reaches to the " uttermost parts of the earth." Acts i. 8. It is the most precious and thrilling of all histories, in which biography and incident, miracle and illustration are so interwoven that it charms us by the vividness of its description, by the terscncs.s and vitality of its narratives, by its diversity yet unity, by its variety yet compactness, by its delinea- tions of character and events, of prosperities and adversities which turn to prosperities, and by its whole demonstration of the method by which this good gospel, which in other forms had travelled through the ages from Abel down, is now made joyously known to all the sons of men. Then, oh how gloriously do we find in the testimony of Stephen, the preaching of Peter and the five defences of Paul, a full declaration of Christ Jesus as the risen and glorified Redeemer, our Jew Redeemer, our Gentile Redeemer, the Holy Spirit as the blessed presence of God with his people, and in all the record of the Acts the evidence that God will to the end be with his Church and people, and will bring it and them off gloriously triumphant through grace! The narrative seems to close abruptly, and leaves the pious soul almost longing for still further revelation and unfolding of the history. It leaves us with Paul himself for two years preaching the gospel at Rome, the capital of the world, to all who from all nations came thither — preaching the kingdom of God,' and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Thus at the city and court of a wicked heathen emperor, where superstition and idolatry and the spirit of persecution prevailed, this "prisoner of the Lord" proclaims tlie glad news of salvation, writes epistles to the distant churches, confirming their faith and strengthening their grace, and gives to Christianity a radiating centre of influence and power. In the various Epistles we have the further exemplification of the real extent and power of this exercised influence ; and by constant comparison with this book of Acts and reference to it we are fully enabled to see upon what sure foundations the principles of our Christianity are founded, how fully dl its promises are confirmed, and how surely the Church, as thus founded and extended, will be sustained and preserved and extended still more through the instrumentality of similar means, and through the present and pervading care of God's directing and abiding agency. As we pass on to the study of the Epistles we find them closely identified with the history of Acts, and as illustrations and exemplifications of doctrines and duties involved already in this historical narrative ; while Revelation, as it records the epistles to the seven churches of Asia, as it portrays the marvellous mysteries yet to be revealed, links the Church militant with the Church triumphant, and enables the believer to rejoice in the realized and assured success of the everlasting kingdom of our God, and of that plan of redemption for man which is its Christ-crowned excellence and glory. .469 GENERAL INTRODUCTION TO THE EPISTLES. Before proceeding to the consideration of each particular Epistle it may be well for us to notice very briefly the bearing of them all upon the history and progress of the Church ; also sujections made are — 1. It is unrighteous for God tlius to Chap. IX.] NOTES ON ROMANS. [Veb. 10-22,, make choice or exercise sovereignty. Ver, 14. 2. He that is not saved ought , not to be accused of resisting God's will. Ver. 19. The reply to the first is, God as a sovereign has the right to exercise mercy toward just such of the guilty ones as he sees proper (ver. 15), and does it. Ver. 17. All are under the curse, and we must, from what we know of his attributes, acquiesce in the reasonable- ness of his discriminations, feeling that eternity will explain all things, and rejoicing that his mercy is infinite enough to save one. To the second ob- jection the reply is (ver. 20), that it is presump- tuous to excuse ourselves for sin on any seeming ground, founded on complaint against God. It is more reasonable to suspect ourselves of false reasoning than to suspect God of unfairness or his word of contradiction. A further reply is, that God's exercise of sovereignty is not inconsistent with justice and mercy. Ver. 22, 23. There are objects to be answered in the punishment of " the vessels of wrath " as well as in the pardon of "vessels of mercy." 16. Of him that willeth, nor of him that runneth. It is not obtained as a reward of desire or of active effort, but is gratuitous. Will and effort have their places, but these are not the grounds of success. " Willeth " denotes desire, and " runneth" expresses exertion. See ch. viii. 30, etc., and Ex. ix. 12 as to divine sovereignty. 17. The Scripture. It is liere equivalent to " God saith," as this Scripture is his word. Baised thee up, roused or stirred thee up, or kept thee alive as an adversary. See Ex. ix. 12. He makes the wrath of man to praise him. 18. He hardeneth. This may be understood as denoting the giving over of the sinner to hard- ness of heart as a part of his punishment. It does not mean to make God the author of sin, but is intended to show that the plan of salvation through faith is a gratuitous exercise of God's sovereignty. God for wise reasons withheld from Pharaoh his converting grace, and allowed him to go on hard- ening himself in iniquity. Pharaoh sinned in the exercise of his own evil heart, which he had with- out reference to the divine interposition, and re- ceived no more than that wicked heart deserved. Those whom God pardons are not pardoned be- cause they are more deserving than those lost, and those lost are no more lost because God in his mercy pardons some. We may all conclude our- selves to be of those who are invited to be saved. If saved, oh how glorious the mercy that saves us I If lost, we will blame no one but ourselves. See Ex. ix. 12, etc. 19. Thou. The objector will thus say to the apostle. Here is the second objection : As it is a matter of gratuity and not of merit, and as we cannot resist God's will, how are we to blame ? This seems plausible, but it is far from conclusive. Although it is a matter of mercy, yet as we are already under condemnation justly, our loss is no fault of his, and there is an actual will-resistance exercised on the part of the sinner which is culpa- ble. It is right to hold the sinner responsible for all the accumulating resultsof his guilt; and be- cause God does not reach him with a special re- straining power, he cannot hold God responsible for his sins. That would not do even in the view of human government. 20. Who art thou that repliest against God ? Tlie fact that any one can be saved is a mercy so infinite that the man who can stop to re- ply against God because he is a sovereign and ex- ercises his sovereignty by not compelling all to be saved shows a want of appreciation which unfits him for the exercise of sound judgment. From what he sees of this mercy, and from what he knows of God in nature and as revealed by his at- tributes, he should conclude that his own reason was short-sighted, rather than that the infinite sovereign God was unjust or arbitrary. The word "sovereignty" as applied to God does not mean partiality or favoritism or arbitrariness in a hu- man sense, for he has, we may be sure, the best of reasons for what he does ; only these reasons are not revealed to us, and so we say, " He did thus and so in the exercise of his sovereignty or from his own good pleasure." Let not the forms of ex- pression convey the human ideas of arbitrariness. See ver. 11. 21. God thus asserts his right of sovereignty, but does not tell us the limit of its exercise. From what we know of his mercy through Christ, I am sure that he is as merciful as he ought to be. Power, right. One vessel to honor, etc., that is, one which shall answer a good end, and another evil. One may be a receiver of good things, and another of evil things. 22. What if God, what ground of complaint is it? Here we have an intimation of someof tho designs which God may have in the punishment of the wicked. He has a purpose to display his indig- nation against sin. There is need of punitive jus- tice as well as of pardoning mercy. As the salva- tion of the righteous displays the riches of his grace, so the punishment of the wicked displays, amid long- sufiering forbearance, the majesty of his justice. 503 Chap. IX.] BIBLE NOTES. [Ver. 23-33. To show his wrath, lioly displeasure. See Gen. vi. 6. Vessels of wrath, wicked men. Pitted to destruction, in proper condition (or ripened) for destruction. It seems to have the sense of "given over." 23. And that he might, etc. Add at the close of this verse, " he hath saved us," in order to make the grammatical construction of the plain idea of the text. Afore prepared. The same word is rendered " ordained " in Eph. ii. 10, and the idea seems to be that of ch. viii. 29. 24. Even us. Thus again the apostle is careful to note that all Jews are not rejected, as all Gen- tiles are not saved, but the terms are the same to both. Called, ch. viii. 28. 30. 25. I will call them my people, etc; Thus the Gentiles had been received to the privileges of grace. See references. This and the next vei-se are quoted as oppropriate and illustrative words, and not as specific prophecy relative to the Gen- tiles. Its original utterance as to the restoration of rejected Israel made it equally appropriate here. 27. Having shown concerning the Gentiles that as a body they are not to be left out, so he shows that Israel as a nation, or merely by virtue of lineage, i§ not to be saved. Bsaias, Isaiah. See references. A remnant; that is, only a remnant. 28. He will finish the work. Isa. x. 23 reads, " Tlie consumption (or destruction) decreed b1\^ii11 overflow with righteousness." This is an assertion of tlie sure and speedy destruction of unfaithful Israel. Upon the earth, or on the land — that is, of Israel. This, quoted from Isa. xxviii. 22, is fully in point, as showing that all Israel according to the flesh would not be saved. 29. Lord of Sabaoth, Lord of hosts ; that is, the infinitely supreme Sovereign. James v. 4. A seed, a remnant. It is only by this exer- cised redemptive mercy that all Israel was not lost, and they must not now complain us to God's sovereignty because all Israel was not saved, or that pious Gentiles were brought in with pious Jews to share in covenant blessings. 30. What shall ,we say then ? Here comes a conclusion to this pi^rt of the argument. Hav- ing answered objections to' the exercise of God's sovereignty in salvation, and having shown that the Jews as a nation would not all be saved, and that the Gentiles would not all be rejected, he 504 states the grounds on which the one has been received and the other rejected. Righteousness. In each part of this verse it means justification, or that which places a sinner right, uncondemned, justified before God. Ch. i. 17. Followed not after righteousness, were strangers to God and sought not his service. These are called and are saved, not by merit, but by grace. Have attained, have secured. 31. After the law of righteousness, who sought for a law of righteousness; that is, by merit and good works and by legal observances of the law. ■ 32. At that stumbling-stone, the Messiah, as the author of a gratuitous justification instead of works. 33. I lay in Sion, I provide for my Church. The idea is, that the provided Messiah, while he will prove a Saviour to believers, will be but a stumbling-stone and as a rock in the way and offensive to unbelievers. See the references, both ■ which may be regarded as originally Messianic. Ashamed, disappointed. Believing is the condition of salvation. Al- though human reason is sometimes stumbled by the idea that salvation is all of faith and not of works, and still more as to how the foreknowledge or effectual calling of God is consistent with the free agency of man, yet we see that the Scriptures teach both doctrines in connection, and evidently as not contradictory. So now we recognize the controlling providence of God, and not less the freewill of man. It seems to be a part of our consciousness that we are free and accountable agents, and yet our destiny is in some measure affected by controlling providential influences. We can no more define and analyze with exact precision the boundary lines of these than we can describe the points where mind and matter con- tact, or tell precisely how soul and body are joined. We know many things in this world as facts which reason cannot comprehend; and so long as we know that Christ Jesus camo into the world to save sinners, that whosoever believeth on him shall not be confounded, we may rest assured that God's sovereignty is consistent with man's accountability, and that as the way of sal- vation is clear, our chief busi'ness is to accept Christ in the way of his appointment, to be con- tent to assume that what seems to man as to accessories to be contradictory is all harmonious before God. ClIAP. X.] NOTES ON ROMANS. [Veb. 1-13. It is well to notice throughout how every point of doctrine has reference to the exhibition of the doctrine of justification by grace, free from merit and works. " For by grace are ye saved through iaith; and that not of yourselves : it is the gift of God. Not by works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we. should walk in them." Eph. ii. 8-10. To God be all the glory! CHAPTER X. FUETHEE CONSIDBEATIONS AND EXPLANATIONS AS TO THE EELATIONS OP JEW AND GENTILE TO THE PLAN OP JUSTIPICATION BY FAITH, AND ILLUSTEATIONS AND PROMISE IN EEFERENCE THERETO. Verse 1. The apostle, as in ch. ix., expresses his deep solicitude for his own nation. Zeal for God ; they had an anxious desire of which God was the object. 2. Not according to knowledge. It was blind, ignorant, fanatical, and so erring. Tlie worst zeal is that so-called religious zeal which, without knowledge, conscientiously does wrong. Zeal without knowledge is dangerous ; knowledge without zeal is ineffectual. 3. God's righteousness. This has been fully defined in ch. i. 17, etc. Their own righteousness ; constantly mak- ing efforts to justify themselves by their works, by claiming obedience to the law, by claiming to be of Abraham's seed, etc. It includes all kinds of justification except that which relies in Christ as the Justifier or our righteousness, as He which can make us right and just before the law and before God by his merit and by his grace. 4. Christ is the end of the law for right- eousness. He y the end in the sense that he accomplished and realized in himself for us that perfect obedience which is the end or requirement of the law. He is the end of the law for right- eousness — that is, for perfect obedience or justifi- cation before God — in that he fulfils all the design of the Mosaic law, so as to supersede it. The law is superseded so far as being even relatively a ground of justification. Faith instead of works advances to the foreground. 5. Which doeth. It was a condition of per- fect obedience. Shall live by them, shall secure perfect hap- piness and acquittal; and perhaps the idea of eternal life is also included. Deut. xxx. 14, 20, etc. 6. The righteousness which is of faith speaketh on this wise (ch. i. 17), addresses Vol.. II.— 64 you in this manner. It does not mean that tlie words as quoted from Deuteronomy refer to faith. Moses in speaking of the commands of God says to them that they are plain and within reach, so that they have no need to regard them as afar off. So here, in similar language, the apostle, as to Christ and as to this justification by faith, says, " Say not of it. We shall have to go to heaven or to the depths to find it, for ' the kingdom of heaven is at liand.' The word is very nigh unto thee, evert in tliy mouth and in tliy Iieart, and I now mean by this the word of faith which wo preach." It is not quoted here as a prophecy, but as an appropriate application of Old Testa- ment Scripture to the case in hand. 9. Confess with thy mouth. This is pro- fession of faith in the Lord Jesus Christ. That God hath raised him from the dead. Belief in a risen Saviour was necessary in order to recognize his divinity. See 1 Cor. xv. 17, etc. 10. Believeth unto , righteousness, believ- eth so as to obtain justification by faith. 11. The Scripture saith. The Old Testa- ment recognizes faith as a means of overcoming, and says, "Whosoever believeth," etc. Ashamed, disappointed. 12. There is no difference, so far as the method of justification or salvation is concerned. The advantages which the Jew had the apostle has before recounted, but they are not such as save all Jews or exclude all Gentiles. Salvation is offered to both on tlio same terms. Is rich. There is a precious fulness in this word as here applied. 13. Here the universality of the gospel, as in- tended alike for Jew and Gentile, is declared. Shall call. This includes the idea of faith (ver. 14), and also authorizes and commands tlio preaching of the gospel to all. 505 Chap. X.] BIBLE NOTES. [Veb. 15-21. 15. How shall they preach except they be sent, etc. There must be (ver. 14) calling, faith, hearing, preaching, sending. The word "sent" may here mean that they must send them forth, or more probably it means " divinely com- missioned " (Jer. xxiii. 21) and then sent forth. It is an argument for extending the preaching of the gospel to the Gentiles. The quotation from Isaiah is a Messianic promise, and therefore ap- propriately applied to the ministers of Christ. 16. Our report, our declarations in respect to the Messiah. It is the same word translated "hearing "in the next verse, and is put for the thing heard and declared. The apostle has been showing how both are to be saved, and that both Jew and Gentile need the " hearing." But (ver. 16) it is true they have not all obeyed the gospel, and this was true of the Jews as to the promise of the Messiah in Isaiah's time ; for Esaias saith, etc. (ver. 16, 17) ; and this proves (ver. 17) that faith is to come by hearing and hearing by the word of God. This paraphrase seems to give the idea of the text. The apostle thus seems to meet the crit- icism of some objector who claims that the gospel is not obeyed, by asserting that in order to be obeyed it is a recognized fact that it must be preached. 17. By the word of God, by the declaration and dissemination of the gospel as God's out- spoken will. 18. But I say, Have they not heard? The apostle thus concisely draws attention to the fact that already the narrowness of Judaism has giv- en way, and the gospel is being preached to all. To do this he quotes from Psalm xix. as if to af- firm that like the light of the firmament it was spreading through all the earth. Their sound. It is translated " line" in Ps. xix., but there means felt power, and so here. Some take "line" to mean "chord," and so "sound," as of music. * 19. But I say. Did not Israel know? "Know" what? This we must determine from the context. It means, Did they not know that no longer were special blessings confined to the Jews? First Moses saith. "So long ago as his time it was foretold that if you were unfaithful you 606 ' should be made jealous by the reception of others to your privileges." See Deut. xxxii. 21. Provoke you to jealousy, move you to en- vy. This states the result, but does not make Je-^ hovah the cause of their sin. Them that are no people ; that is, the Gen- tiles, whom they thus despised. By a foolish nation I will anger you | foolish in the sense of wicked, and angered in the sense that they were indignant at the inclusion of the Gentiles in gospel blessings. This proves again that the Jews had no exclusive right to Church privileges, and that Jew and Gentile were under faith. Ver. 12. 20. Esaias is very bold, speaks still more fully. This is properly quoted to show that the Gentiles have become partakers of covenant bless- ings. The terms "sought me not," and " asked not after me," are terms used to express relatively and by contrast " those not called by his name." See Isa, Ixv. 1. The idea of sovereign choice may also be included. See notes on ch. viii. 28, etc., and ch. ix. 16. 21. I have stretched forth my hands, etc. On the other hand, the rejection of the Jews as a nation because of their own unfaithfulness is also proven by Scriptures. God had stretched out his hand and beckoned them to himself, but they had drawn back. Thus the apostle in this chapter sets forth the fact that Jew and Gentile are now upon the same footing so far as the mode of salvation is concerned, and that the gospel is to be preached to all, and also the reasons for the rejection of the Jews as a nation, and the calling of the Gentiles to be sharers with all believing sons in the new covenant. Some of these points he had discussed before (ch. iv., v., etc.), but now presents thorn in an addition- al light with additional evidence. Because of his sympathy with the Jew, and because the doctrine of salvation by faith and its universal offer to all is so apt to be misrepresented or misunderstood, he thus often recurs to it. Their condition was the result of their seeking other salvation than that through the righteousness of faith, and hence this discussion springs from the presentation of that doctrine. Ch. iii. 8. Chap. XL] NOTES ON KOMANa. [Vek. 1-ia. CHAPTER XI. FURTHER CONSIDERATION Aa TO GOD's DEALING WITH THE JEWS, AND ITS RESULT TO BOTH JEW AND GENTILE. Verse 1. God forbid, by no means. " For I am a Jew, and yet do not tench that I myself am cast off, or any that believe in Christ as the Saviour." 2. His people which he foreknew, his own peculiar or chosen people, the Jews. Others re- gard it as meaning that portion of his people which he had chosen for salvation. Ch. ix. 6-8, and ver. 5. . It is the same word as the "fore- know" of ch. vlii. 29, which see. Wot, know ye not. Of Ellas, or in the account of him in 1 Kings xix. 10. 4. Baal (Judg. ii. 13), the famous idol of the heathen. 5. Aooordingr to the election of grace; that is, as a result of that choice which God made of some of them to be saved, not on the ground of their merit, but by his gratuitous method through faith. See ch. viii. 33, etc. 6. No more, not at all. Otherwise grace is no more grace. If grace or favor without merit includes the idea of merit and works, it would be a contradiction, for grace could not then properly be called grace.- On the other hand, if it is of- works, talk not about grace; for if it is grace, what you call work is not work properly so called. It is not justifica- tion by merit. , 7. What then ? What do we conclude from this? Israel, the Jews as a nation. The election, those elected. Ch. viii. 28, 33, etc. Blinded. The idea is the "same as that of " hardened." Ch. ix. 18, which see. 8. "We have here several Old Testament cita- tions, showing that what was prophesied, and what had happened in part before, were still more distinctly fulfilled in the time of Christ. They were in judgment abandoned of Jehovah. If not directly prophetic of this time, they in- cluded in principle the same idea. See Ps. xvi. 10 as to double reference. God hath given them ; either in the exercise of his sovereignty (ch. viii. 28, etc.), or as a pun- ishment for uccumuhitcd guilt. Byes that they should not see^ eyes blinded, etc. 9. Their table, their blessings and home pos- sessions. A recompense, paying in their own coin. 10. Let, or they shall be. Always. They shall continually be bowing down or groaning under burdens. These are not the wishes of a revengeful human heart, but pre- dictions of just retribution. See Ps. Ixix. 22. 11. That they should fall; that is hopelessly or for ever. This verse goes on to show how by a double result their fall, operating through the conversion of the Gentiles,, will yet incite to recovery. For to provoke them to jealousy (ch. x. 19), to incite them to holy rivalry. 12. Diminishiiig, their inferiority. Ver. 10. How much more their fulness! How much more their restoration will be a blessing to the- world I The context and course of argument seem to determine this as the meaning, and if so we have yet to see a glorious providential occur- rence in respect to them. The remnant are kept by election, that the whole nation may yet be brought to acknowledge Christ. 13. For I speak, I also make reference to you Gentiles. Magnify, honor my oflice, and usq it with ref- erence to you also. 14. Provoke to emulation. The same as ver. 11 and ch. x. 19. 15. If the casting away of them be the reconciling of the world, etc. The idea is, that he has an eye at the same time to the bring- ing in of the Gentiles, since as the rejection of the Jews has benefited them, still more surely will their restoration give new life to the Church. 16. If the first-fruit be holy, the lump is also holy, etc. "First-fruits" and "root" refer to the ancestors of the Jewish nation. The term " holy" is here used to designate them as conse- crated or set apart as a nation to God. Now if the first-fruit and root were set apart for God, so the lump and the branches, or the entire nation, have still a relation to him. Although morbid materials got into the lump and disease into the Chap. XI.] BIBLE NOTES. [Ver. 17-33 branches, so that for a while all but ii remnant was rejected, yet as they are under the treatment of Jehovah, in due time he will reclaim the mass and the branches. 17. Graffed, old English for " grafted." Among them, for or instead of them. 18. If thou boast, thou bearest not the root. After all, you have nothing to boast of, for thou art not a bearer, but a fruit, and through these Jews spiritual blessings have come to you. The "root" is the holy people, or Jews. The inconsistency of boasting is thus expressed : " If thou boast thou art boasting without reason, for thou dost not bear the root, but the root thee." 19. The branches were broken ofif, that I might be graffed in. Although this was true, yet it was for unbelief they were broken off, and not to make room for them, and their substitution was not of merit or of works, but of faith. So they had no reason to boast, but had reason to fear or be watchful, lest unbelief should also de- ceive them. 20. See ver. 19. 21. Spare not thee. They could not rest on any acquired advantages. 22. Severity of God. The primary meaning of the Greek word is "the cutting off" or ex- cision. Ver. 19. 23. They also, if they abide not still in unbelief, shall be graffed in. There is still hope; if unbelief disappears, faith comes, and then God grafts (ver. 17) them in. 24. Contrary to nature, contrary to thy wild nature. 25. Brethren. The Gentiles are now specially addressed. This mystery, this unknown thing, or what is not discoverable by human wisdom. Wise in your own conceits, have a vain or puffed-up, conceited satisfaction in thinking that you are accepted while the Jews are not. Honor and preference may beget pride even in a Chris- tian. Blindness in part ; blindness which is only partial, and not total. The same word is trans- lated " hardness" in Mark iii. 5. The ftalness, the multitude. This does not necessarily mean all, but a great ingathering. 26. And so all Israel shall be saved, all instead of a remnant. How literally we are to take the word " all " here it is hard to determine. It at least means that as a nation they should again return to God and acknowledge Christ as a Saviour ; and it may be that in the latter days 608 God intends to signalize his grace by pouring out of his spirit marvellously. As it is written. This refers to Isa. lix. 20 or Ps. xiv. 7, or to both. The general idea of the passage is given, which is that the Deliverer shall come out of and for Zion, and for the salvation of the Church and of the Jews. It was by virtue of Christ that such a hope could be yet enter- tained. 27. This is my covenant. See Jer. xxxi. 31-34 and Heb. viii. 8-12. Even yet, when they become converted, this covenant will stand. 28. Enemies for your sakes. To this gos- pel dispensation they now opposed themselves, and were so allowed to do in the providence of God for the sake or to the advantage of the Gen- tiles. Ch. xi. 12, etc. As touching the election, out of regard to the choice or covenant made with their fathers. These personal claims were not now gospel claims, but because of Jehovah's gratuitous covenant with their fathers, he still had special care for them. Fathers' sakes, because of the fathers. 29. Gifts and calling, his favor and his choice or election. Without repentance; not subject to change. This is declared to show that he will catry out_ his plans and fulfil his promises. 30. Through their unbelief. The unbelief of the Jews had become the occasion of mercy to them. ■ 31. Through your mercy they also may obtain mercy. So now, while the Jews were still in unbelief, this mercy acquired by the Gen- tiles shall be reflected back and be the occasion of mercy to them. 32. Concluded, included. Here again the apostle reverts to the oft-told but hard-to-learn fact, 'that they must all be saved by mercy, not by merit^by faith, not by works. These pas- sages seem to allude to some special blessings yet in store for, the Church, when God will magnify his grace wonderfully by the conversion of the Jews. Many believe that they will also again re- turn to their land. The apostle, in view of this and of the consider- ation already had of God's mercy as shown to the Gentiles, now breaks forth in a sublime utterance of praise and glory to Him who is the Author of such salvation. Compare close of ch. v. and viii. * 33. His judgments, his dealings, plans or pro- ceedings. While the apostle sees enough to adore, he sees nothing to fathom. I can see the glory Chap. XII.] NOTES ON BOMANS. [Vbr. 1-20. of the ocean, although I cannot fathom it ; so it is with some of these mysteries of God's love. 35. Who hath first given to him, and it shall be reoomponBed unto him again? Who has so given that God is under obligation to make any return? It is no merit on the sin- ner's part for which he is to be recompensed, but all grace on God's part. 36. Of him, and through him, and to him are, all things. This glorious doxology is all inclusive, and shows God as all and in all, the Author and Fiiiifllior. The apostle thus concludes the more argument- ative part of the Epistle, and then goes on to show what results in spiritual life and in Christian charity and love should follow such doctrines. CHAPTER XII. DUTIES INVOLVED IN THE DOCTRINES WHICH HAVE BEEN CONSIDERED. Verse 1. I beseech. This very first verse, as well as all the chapter and the rest of the Epistle, shows most fully how the doctrines before taught bear upon Christian life. Justification by faith tends to sanctification, and although works are not the ground of salvation, they are the essential and indispensable fruits. God's sov- ereignty does not so limit man's free agency but that he is an accountable, self willing being, and responsible for his acts^ The apostle feels that in what he has said he has been presenting "the mercies of God," and now beseeches that these great doctrines may result in great duty. By the mercies of God, in view of his loving kindnesses. A living sacrifice, holy, acceptable to God; living and active in contrast with dead- ness ; holy or without blemish, and acceptable or well-pleasing. Reasonable service, that which the mind and heart approve. 2. Renewing of your mind, heart-change, and not merely ceremonial service. Prove, learn by experience. The idea is that we must thus seek to be transformed, in order that wo may fully know God's will. "If any man will do hi& will, he shall know of the doc- trine." .John vii. 17. 3. Through the grace given unto me; that is, by virtue of his apostolic authority and judgment. Soberly, with moderatfe estimation. The measure of faith; let a man estimate himself according to the amount of fkith he has. As it is of faith and not of works, he will not boast, but, finding a full measure of faith given to him, will be humbly thankful. 4. As we have many members in one body, and all members have not the same office ; so we being many, etc. In this com- parison of ver. 4 and 5 we have a good reason why one member should not exalt itself above another, and why each sliould be humble. 6. Prophecy. This is used to denote preach- ing, as well as inspired declaration of the will of God. According to the proportion ; that is, up to the degree, measure or amount of faith. 7. Let us wait, or attend to. Ministry, service, deaconship. 8. With simplicity, singleness of heart. Prominent gifts and duties are here alluded to, but it is not a distinct specification of official positions. 9. Without dissimulation, sincere. 10. In honor preferring one another, in respect or kindness anticipating or setting ex- ample one to another. 11. Not slothful in business, diligent in re- ligious zeal and activity. 12. Instant, incessantly on the alert, perse- vering in ardor. 18. Distributing, etc. This is placed above general hospitality. 16. Of the same mind, think alike and be agreed. Condescend, be led along with the lowly. 17. Provide things honest, care for that which is good in the sight of all men. 18. As much as lieth in you, so far as you are able. 19. Avenge not, do not take vengeance. Give place unto wrath, put off your wrath. Others obtain the idea, "Leave room for God's wrath." The man who takes his own case in hand seems to supersede God. 20. You heap coals of fire on his head ; that is, you as effectually destroy or overcome 509 Chap. XIII.— XIV.] BIBLE NOTES. [Ver. 1-14.— 1-4. him as if you did tliis. Besides, this kind of heaping coals may melt, if it does not burn. 21. Be not overcome of evil, be not over- mastered by a resentful spirit. CHAPTER XIII. FtTETHEE DIEECTIONS AB TO CHRISTIAN DUTY, SINCE MANY CONSIDERED THE PRIESTS AS CHIEF AUTHORITY, AND WERE QUITE INDISPOSED TO YIELD RESPECT TO HEATHEN GOVERNMENT. Verse 1. Higher powers, supreme magis- trates. Ordained of God, appointed or overruled for his service. 2. Damnation, condemnation. Service to God includes dutiful obedience to the powers ordained of God. 4. Minister, instrument. 5. For wrath ; that is, for fear of punishment. Conscience' sake, from a sense of duty. 6. For this cause, on the same ground, 7. Custom, to whom custom. "Tribute" is land and head tax, and " custom" the tax on merchandise. It was important that they should thus know their relation to government. 8. Fulfilled the law, performed all of its requirements. This is a kind of owing which never embarrasses. 9. For this, or in this he fulfils it. 11. And that knowing the time; that is, do all this, knowing the time — the age and its requirements. 13. Honestly, properly. Chambering and wantonness, sensuality and wantonness or debauchery. 14. Put ye on, be united to or filled with. CHAPTER XIV. HOW CHARITY AND FORBEARANCE ARE TO DE EXERCISED AMONG CHRISTIANS, AS A RESULT OF THESE DOCTRINES OP JUSTIFICATION AND SANCTIPICATION BY FAITH. Verse 1. Weak in the faith, having true faith, but still not clear as to doctrine, and feeble in every respect. Thus some of the converted Jews, while receiving Christ, did not seem to feel that all the ceremonial law was fully done away, and had scruples about clean and unclean meats, etc. Doubtful disputations. The phrase rather means, "thoughtful decision," and seems to mean that they are net to sit in learned judgment over him, or with assumed authority as those knowing more. 2. Believeth that he may eat all things. The Gentile had none of these scruples about meats and drinks, but some converted Jews, with their ideas of clean and unclean meats still cling- ing to them, felt they must oat only herbs or veg- etables, lest they might get hold of unclean meats. In sacrifices generally only a part of the offering was commanded, the rest being reserved for the offerer or the priest. This was true of heathen as well as of Jewish sacrifices, and frequently this meat came to the markets for sale. As there was 510 nothing to distinguish it, the meat-eater might eat meat which had been offered to idols ; and this to a Jew was so abhorrent that no doubt many of them would not eat meat at all. Josephus says that in his time certain Jewish priests while at Rome lived entirely upon fruit, from the dread of eating anything unclean. Compare Acts xv. 20. 3. Let not him that eateth despise him that eateth not, etc. Thus these conscientious scruples, even if unfounded, were not to be de- spised or made the ground of difficulty. God "receives" or acknowledges many as his own who have very strange and very erroneous views. If there is but repentance and saving faith, he will mercifully overlook the multitude of our errors, and surely man should. 4. Another man's servant. The fellow- Christian is God's servant, not yours. He will account to his own Master, To his own master, etc. His own Master will approve or condemn him. He shall be holden up, for God is able to make him stand. Here is an assurance that Chap. XIV.] NOTES ON ROMANS. [Vek. 5-15. God will overlook many of those non-essentiala which seem so indispensable to man, and through his divine will and ability will sustain such a one, since the root of the matter is found in him. 5, One day above another. Here is an allu- sion to the second great scruple of the Jews — namely, the observance of certain days as feast or fast days. Fully persuaded, act as his own conscience dictates. Our conscience is our guide, but we must see to it that we have an enlightened con- science directed by the Spirit of God. 6. Regardeth the day, or observeth it. Ref- erence is here undoubtedly had to set festivals, and not to the Lord's Day. , Regardeth it unto the Lord, does it out of respect to his authority, and because he thinks God has commanded it. To the Lord he doth not regard it, he doth not regard it because he does not think it the will of the Lord. The idea is that out of respect to the Lord he does not regard it, because hfe thinks he has not commanded it. In his neglect hp as much means to honor God as the other does in his observance. Both give thanks, and it is a dif- ference in mode and pot in religion. He that eateth. Eating as an act of worship or homage is here alluded to, as at a passover feast. He that eateth not to the Lord he eateth not, and giveth thanks. In not eating it is for the honoring of the Lord that he eateth not. They are both alike in giving God thanks, and both in- tend to do his will. Some refer it more definitely to clean and unclean meats, and paraphrase, " He that eateth without any questions does it conscien- tiously, and he that abstains from all (ver. 2) is alike sincere." This liberty as to non-essentials does not at all convey the idea as to essentials that a man is judged of by what he believes and by his sincerity, whether right or wrong ; nor does it even convey the idea that it is unimportant to be correct as to these non-essentials. It only teaches the doctrine of Christian charity, which leads us to look with forbearance upon the recognized errors of our brethren, so long as they do not involve funda- mentals ; and while we labor to correct them, it is to be not in a censorious spirit, and not without a certain respect for their sincerity. Those who permit and practice this view are often those who strike the hardest at conscientious errors when they are' found imperilling the standards of faith and practice. 7. For none of us liveth to himself. Our relations are to God. It is not a mere question of man-pleasing or of human judgment. Therefore we ought all to seek the will of God, without holding each other too strictly responsible to our own views. Here is the full Jaw of Christian char- ity, and the reason for it. No man dieth to himself. This relation to God is longer than that to man, and reaches into eternity. He is the Lord of those we call dead as well as of the living. 8. For whether we live, we live unto the Lord, in relation to him ; and as such all judg- ment should be committed unto him. Ver. 10. This is the reason (ver. 7) why we should not (ver. 1-6) make judgment as if we were to decide cases. We are the Lord's. He is Lord of those we call dead as well as of the living ; that is, Christ. This is the centre essential which the apostle would keep prominent. How prone men are to dispute about the non-essentials, to the obscuring of the essentials I Let each have its due place, order and relative importance. 9. Died and rose and revived. The idea is that of death, followed by a coming to life and into active relation to his people. The word " rose " is not found in some manuscripts. 10. "Judge" and "set at naught" here mean " condemn " and " despise." It is Christ the Lord who is the Judge. 11. As I live. This is a form of oath. Num. xiv. 21 ; Isn. xlix. 18. It was to God, not to man , they were to confess. 12. Every one of -us shall give account of himself to God. For this reason men should be less precise about calling each other to account. 13. Judge, decide about. Our criticism and exactness as to forms may be the occasion to others of a stumble or a fall. 14. By the Lord Jesus, through him and by reason of my connections with him. Unclean of itself; unholy to the Christian, in tlie same sense that it was to the ancient Jew. Acts X. 14. To him it is unclean. If any man regard a thing as unclean or unholy and unlawful for him, and then indulges, he commits sin. 15. Grieved with thy meat; because thou eatest what he regards as unholy. "Grieved" may mean injured. Not charitably ; not with loving regard for his feelings, for so long as you do not feel it your duty to eat, you might better abstain from regard to his scruples and feelings. 511 Chap. XV.] BIBLE NOTES. [Vek. 1-5. Destroy not him, etc. ; tliat is, either do not thus be to him an occusion of liilling, or do not distress liim. 16. Be evil spoken of; do not bo use your liberty from the ceremonial law as to compel these conscientious Jewish Christians to speak evil of you. . 17. The gospel dispensation has not much, to do with these incidental things, but has higher reali^ zations. Righteousness. This is the usual word de- noting that being made right before the law of God which results from justification through faith in Christ. Then peace and joy follow, and all are in, tlirough or with the Holy Ghost, whom God sends to sustain and perfect these results. Ch. i. 17. 18. Approved of men. Ver. 16. He does not stumble others. The pith of religion is not form, but faith. 20. For meat, etc. This is the same idea as that of ven 15, as there applied to individuals, but now to the whole Church. As (ver. 17) the kingdom of God is not meat and drink, do not let a minor question, or one which at best only involves the forbearance of Christian charity, imperil the " work of God," this gospel kingdom, this whole Church. Are pure, no longer ceremonially unclean. With offence, so as to give offence. All these questions of meats and drinks and days were disturbing questions in the early Christian Church. The Jews still had their prejudices, which had been formed in moral principles and ordinances, and there was need of great charity. 22. Hast thou faith ? It refers here to faith or belief in the lawfulness of all kinds of meats. Do not therefore use it offensively to the weak brother, but have it honestly and sincerely before God. Definite Christian views thus held are not useless. Some obtain the idea, " Eat, if need be, thy meat privately." Some right things may thus be right in secret, when the example in public or the offence to others might not justify them. Oondemneth not himself in that thing which he alloweth ; brings himself into guilt for doing offensively to his weak brother that which he considers in itself allowable. Or again, "Happy is he who is able to feel himself inno- cent in the conscientious exercise of his liberty from these ceremonial laws." Others get this idea : " Blessed is he who does not allow himself to do what he secretly condemns." The second seems to me to accord best with the context. 23. He that doubteth is damned if he eat; who eats unclean things, not knowing whether it is right or wrong. If he knows not, he should avoid the risk of sinning. Of faith. Ver. 22. Whatsoever is not of faith is sin ; what- ever we do, not knowing whether it is right or wrong. We should have a clear conscience. The passage has direct reference to ver. 22, but also a general application to Christian conduct. CHAPTER XV. FURTHER CONSIDERATIONS PROIIOTIVB OP CHRISTIAN UNITY, AND EXEMPLIFYING TRUE FELLOWSHIP. Verse 1. This is but a continuation of the idea of the last chapter. Bear, tolerato. 2. Let every one of us please his neigh- bor. The doctrine is that of self-denial for the good of our neighbor, and a disposition to yield to the honest scruples of others where a sacrifice of principle is not involved. 3. Christ is our examjjle. The. reproaches, etc The general idea is, that Christ received and bore the reproaches due to others. All our iniquities were upon him. So 512 ^ we should be willing to share the burdens of others. 4. Whatsoever things were -written afore- time, -were -written for our learning, etc. Thus, the example of Christ and the teaching of Scriptures were intended for the hope and com- fort and guidance of the Church. We are tlms directed to the one great source of comfort and guidance. 5. Like-minded. This means unity of spirit. According to, by his example, or as becometh those in Christ. CiiAj. XV.] NOTES ON ROMANS. [Vee. 7-31. 7. Receive. This denotes that kindness which admits one to communioij and fellowship, and the strongest argument therefor is here adduced. To the glory of God. The idea ia either, " Ilcceive yo one another and so glorify God," or it mny refer to the reception of us by Clirist as being to the glory of God. Either idea is correct and allowable, but the first accords better with the context. God is glorified in the love of his saints to each other. 8. A minister of the ciroumcision.for the truth of God. He was " made under the law," and was circumcised and subject to Jewish law, in order that he might serve both Jews and Gentiles. Ch. iii. 30. 9. Confess, give thanks. The Psalmist thus prophesies that God's name shall be sounded among the heathen. 10. See references and Isa. Ixvii. 3-5. 11. Laud, extol or praise. 12. Here again it is foretold that Christ of the seed of Jesse, the father of David, should bear relation to the Gentile. All these quotations are well adapted to show to the Roman Jews that the Gentiles were now proper partakers with thorn in gospel mercies, and thus the unity of the Church would be promoted. 13. God of hope. He is the Author of hope, for out of him there is nothing hopeful. 15. In some sort, in some parts of my Epistle. Putting you in mind, repeating or refreshing. He tells the propriety of this in view of his apos- tolic commission. Grace or favor. 16. Offering up of the Gentiles ; their pre- sentation as an offering to Christ. God is thus represented as giving to Christ the heathen for his inheritance, and the uttermost part of the earth for his possession. Ps. ii. 8. It is thus called an ofiering or sacrifice, a thing dedicated. Being sanctified by the Holy Ghost. The Holy Spirit is tho present, abiding, purifying, sanctifying Agent of God and of the ascended Christ. 17. This is not self-glorying. 18. I will not dare to speak. Passing by the much accomplished through others, he would now allude to what God had done by himself to ftiake the Gentiles obedient to the gospel. This had been done both by " word and deed." Acts vii, 36. Vol. II.— 05 19. Illyrioum, Dalmatia. It includes all the countries east and north of the Mediterranean Sea to the Adriatic or Italy. It Was a glorious sweep of gospel work. 20. So have I striven to preach the gos- pel. His great work was to introduce and spread the gospel over regions before unreached. 21. To whom he was not spoken of they shall see, etc. Thus was it fulfilled as to Christ now. The passage in Isa. Iii. 15 is a Messianic prophecy. 22. This first duty must first be performed. 23. Having no more place in these parts. No remaining place in these parts, where it has not been preached. 24. Because of his imprisonment it is probable that he never reached Spain. To be brought on my way. Acts xv. 3. Somewhat filled, having had a limited en- joyment of your society. 25. To minister, supply their wants. Duty called him in another direction. See Introduction. Macedon and Achaia were the two great divisions of Greece. Their liberality is more fully noticed in 1 Cor. viii. 1-G ; ix. 2-4. 27. Their , debtors. They had not been in- debted to them for money, but for abundant la- bors and self-denials. Notice how much of the doctrine of Christian charity and fellowship per- vades the Epistle to the Romans. Jew and Gen- tile are taught to feel as brethren, with Christ as their Head, and all to love and help one another. 28. Sealed, seciired or safely delivered. 30. Paul wanted to be prayed for and so must we. For the Lord Jesus Christ's sake ; that is, out of love to him and his cause. For the love of the Spirit, by that love of which the Spirit is the Author. Strive together, unite in earnest, laboring effort. This is tho praying energy of faith's wdr- furc. 31. My service ; that is, this bearing of con- tribution. Paul himself was not in favor with Jewish Christians at Jerusalem, and he might doubt whether even in their need they would so overcome their Jewish prejudices as to receive gifts from heathen. This was one way of promoting unity in the Church. When men are out of pocket for our sake we are apt to think them sincere. 513 Chap. XVI.] BIBLE N0TE3. [Ver. 1-26. CHAPTER XVI. VARIOUS PERSONAL COMMENDATIONS AND GREETINGS, WITH CONCLUDING ADVICE AND BENEDICTION. Verse 1. Phebe. It is not improbable that this Epiatle was sent by lien Bee Introduction. Oenohrea. This was one of the ports of Cor- inth, about five miles therefrom, and Phebe was a servant or deaconess of the Church there. 2. Suocorer, helper. 3. Prisoilla and Aquila. They at one time left Eome on account of the edict of Claudius banishing Jews, but now had returned. Acts xviii. 12 ; 1 Cor. xvi. 19. 5. The church that is in their house. Wherever their home was it seems to have been a meeting-place for God's people. First-fruits of Achaia. More read " Asia," referring to Proconsular Asia. Acts xvi. 6. Many of the names mentioned here do not occur any- where else, but these personal greetings and salu- tations are those of Christian attachment, and well befit the close of our Epistle, in which Chris- tian unity is a leading theme. 6. Much labor, Mary and others named in this Epistle had probably resided in parts of Asia where Paul had labored. 7. Junia; probably a female name, but the Greek form does not determine it. Kinsmen and fellow-prisoners. They were somehow related to him, and in some one of his many arrests (1 Cor. xi. 23) had been fellow- prisoners. Of note among the apostles, well known and highly prized by the apostles. In Christ before me. To be in Christ is to be a Christian. 12. Tryphena — Tryphosa — Persis. These are names of women. 13. Chosen, approved. It is the usual word for "elect." His mother and mine. Probably his natural mother, and called here "mother" by Paul in reference to some kind offices performed by her toward him. "We have here twenty-six persons named, and others referred to. 16. With a holy kiss. This was a usual Eastern sign of united social feeling, and was common among the early churches. See 1 Cor. xvi. 20 ; 1 Pet. v. 14, etc. 17. Offences. Our word "scandal" comes from the Greek word here used. It means cause of stumbling in general. The d6ctrine they had learned was that of close unity. 18. But their own belly. They had carnal motives, and did thus to secure personal benefits. 19. For your obedience, etc.; that is, "I am aware that your faithfulness is in good repute, and I am glad therefore on your behalf; but still I would caution you." He^ would not have their charity and yielding obedience lead them to over- look or wink at real errors. Wise unto that which is good, and sim- ple concerning evil ; so wise and discerning as to secure all the good, and yet so discriminating as to be innocent or harmless concerning evil. 20. Bruise Satan ; that is, give them power over Satan, the accuser or division-maker. 22. Who wrote, he transcribed it for Paul. 23. Gains, he hosted or treated hospitably Paul and the Church generally. The chamberlain. The city^ treasurer of Corinth seems thus to have been a Christian. 25. Stablish, establish, confirm. According to my gospel ; that is, the gospel I preach, which is the preaching of Jesus Christ as the Messiah and Saviour. According to the revelation of the mys- tery, according to the gospel, which is the reve- lation of the mystery of Jesus Christ, or the plan of redemption. Eph. vi. 19, etc. 26. By the Scriptures of the prophets. The doctrine was in the Old Testament, although not before so fully recognized. Obedience of faith, not of works. Ch. i. 17. We have endeavored fairly and thoroughly to notice the chief doctrines and teachings of this book as they have been fully developed in their connections, and so it will not be necessary to add much in way of general comment. There is no such book as the Bible, and it has few such books as the Epistle to the Romans. How a sinner can be justified before God ; how the righteousness of faith excels the righteousness of the law; how this salvation is favorable not only to justification, but also to sanctification, — is the prevalent theme ; and as the apostle faces and demolishes one after another the citadels of specious argument raised against it, and then indulges in the high comforts of this 514 Chap. XVI.] NOTES ON. EOMANS. [Yee. 26. redeeming, sanctifying love, we see and feel how the sinner, corrupt in his nature, becomes saved by grace ; how fruits meet for repentance cluster on the branch of faith ; how Christ, uplifted on the cross, is our redemption, our righteousness, our justification ; and how holiness, happiness and heaven are the sweet enjoyments and realized hopes of that faith which is the substance of things hoped for and the evidence of things not seen. This gospel, to which all history; prophecy and sacred poetry in the Old Testament were introductory, and which the four Evangelists have shown to be the gospel of the Messiah, of the Son of God with power— the extension of which the Acts of the Apostles has recorded — is here by close logic shown to be the power of God unto salvation to everyone that believeth. The wisdom of God in redertiption and in the method of justification is the highest mani- festation of his wisdom ; and as we contemplate this metliod of grace as herein shown forth, well may we say with the apostle, " To God, only wise, be glory through Jesus Christ for ever I Amen." 515 THE FIRST EPISTLE OP PAUL THE APOSTLE TO THE CORINTHIANS. INTRODUCTION. The date of this Epistle is about A. D. 57, and it was written by Paul from Ephesus (ch. xvi. 5-8) about five years after his first visit to Corinth. This occurred on his second missionary tour, about A. D. 52. See Acts xviii. 1-9 and xix. 1, etc. He was soon after joined by Silas and Timotheus, and followed in labor by Apollos. Paul spent about a year and a half here, and abode for a time in the house of the Roman Jew Aquila, from whom he no doubt learned much about the Church of Rome. Corinth was at this time the political capital of Greece (see Map I), and in every respect its chief city. The labors of Paul and those succeeding him had been blessed, and the Church at Corinth, made up both of Jews and Gentile converts, obtained both prominence and strength. During his long stay at Ephesus he probably often heard from the Corinthians, arid it is the opinion of many that he not only had written to them before (1 Cor. v. 9), but also had made thein a short visit. 2 Cor. xii. 14, etc. The occasion of this Epistle was information as to certain irregularities and dissensions in the Church. A spirit of party prevailed (ch. i. 11), so that instead of being united with Christ as the great Captain of their salvation, they were disposed to range themselves under distinctive leaders, one boasting of Paul, another of Apollos, etc., and so trying to represent tlio views of their various teachers as opposite and conflicting. Tlie spirit of sect and disputation prevailed, and various irreg- ularities of doctrine and practice, to which we shall allude in their connections, had become rife ; and BO tiie apostle addresses to them this Ejiistle in order to inform them as to duty, to correct and restrain Ihu wrong uiid to eiicoumgo uiul uphohl the right. Through all the Bible thus far we have followed the history of the Church, and seen that its pres- ervation and purification is the all-pervading, all-prevalent object, with God as its Protector, followed out through all the history of the ages. In Seth's time, in Abraham's time, in its Egypt and wilder- ness and Palestine history, in its captivity, in the interim which wo gather from profane history, in the time of Christ and the apostles, and now, we still find the Church the only repository of the knowledge of the true God and the only hope of salvation for sinful man, still nurtured and guarded with the same untiring, soul-loving care. . ■ Here we have the Corinthian Church, founded early in the apostolic age at a centre of influence and power; and now the apostle is intent upon preserving it in its gospel purity, and upon delivering it from all those errors which were creeping in to mar its beauty and to debase the holy doctrines and practices which had been inculcated. It is the same spirit ever guarding with holy care the hopes of a race else ruined, but through this grace not only repaired, but also exalted to an adoption into the family and a participation of the privileges of children of God. 516 NOTES ON FIRST CORINTHIANS. CHAPTER I. INTllODUOTION AND BEriSRENOE TO DIVISIONS AMONG TIIEM, AND TO 1II8 OWN MODE AND DOCTRINE IN PREACHING UNTO THEM. Verse 1, Called, selected or chosen. His authority was divine. Sosthenes our brother, or "the brother." He was probably Paul's amauuenfeis, or the brother by whom the Epistle was sent, and so is mentioned here. 2. Sanctified in Christ Jesus. It means tlioso who nro clennsed through his atonement and dedicated to his service. With all that in every place. 2 Coi*. i. 1. Our Lord, both theirs and ours. He thus reminds them in the very start of the universal lordship of this Saviour. ' They had already begun to divide into sects, and had more or less intervening teachers and authorities to whom they looked up ; but he would have them all look to Him as equally the Lord of all. 5. In all utterance and in all knowledge, in all doctrine and perception. They lacked neither faithful instruction nor knowledge to dis- cern the truth. 6. Even as the testimony of Christ was conflrmed in you ; that is, since the gospel was firmly planted in you. The testimony of Christ includes all that was testified of and by him, or all that forms the foundation of Christian faith. Although there were derelictions from duty, as afterward appears, yet sound gospel truth had found a lodgment in this Church. 7. So that ye come behind in no gift. This may allude to their Christian virtues, or per- haps more especially to special spiritual gifts en- joyed among them, such as prophecy, miracles and the gifts of tongues. In our use of the words we perhaps might say that they had rtiore gifts than graces. "Waiting for the coming ; that is, for the apocalypse or revelation of Christ, when he shall come to be glorified of the saints. That resting and longing expectation of faith which is the priv- ilege of the sanctified believer is referred to here. The groat terminus and climax of this faith is thus often spoken of as inclusive of all that inter- venes. So we speak of the dying believer as waiting for the coming. 8. Confirm you unto the end ; that is, make you steadfast or to endure. 9. God is faithful. God's faithfulness, or the surety that he will fulfil his promise, is the security of tho believer. We should fall if he did not keep us from falling, and he does this in answer to faith and prayer. The only assurance we can have of our calling is holiness of heart and life; and the only assurance that the sinner can have of his non-acceptance is his willingness to continue in sin. Called unto the fellowship, Rom. viii. 80. It is a fellowship in union, a communion or en- dearing relationship of the saint witli his Saviour. This much the apostle says by way of introduc- tion to the Church as a body, and as represented by those who were really faithful and desirous of entire obedience. He now proceeds to notice those evils which had crept into the Church, and which were unfavorable to its progress. The first noticed is a tendency to fange themselves under different preachers as leaders and to divide into sects, in- stead of feeling their one unity with Christ as the only Head. 10. By the name, out of regard for. 11. Of Chloe ; that is, of the house and fam- ily of Chloe. This was no doubt some well-known Christian family of Corinth, who on a visit to Ephesus, or by letter, had told Paul of the state of the Church. Paul thus gives his authority for believirig that there were divisions among them. 12. Now this I say; that is, this is what I hear. I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. The Church, like most of those which had been planted, consisted both of Jews' and Gentiles. We have seen, in the study of Romans, what a tendency there was to opposition between them, and so it was auite nat- 517 , Chap. I.] BIBLE NOTES. [Ver. 13-28. ural that some should say " I am of Paul, and agree with him," and "I of Cephas or Peter, and agree with him." The Jews claimed to be the disciples of Peter, and the Gentiles of Paul, but in reality Paul and Peter taught the same doctrine. ApoUos, the eloquent Alexandrian Jew, no doubt was the favorite of the more learned and elegant. Some too, it seems, claimed in some special sense to be of Christ, perhaps appropriating his name as the Jesuits now do, and claiming devotion to him. How humanly natural such divisions are I How, ever since, we have seen a tendency in the Church to accept the views of some great teacher, and range itself with such zeal under his "articles of faith " as almost to forget the foundation other tlian which no man can hiy, even Jesus Christ ! The followers of such leaders often make opposi- tions which the leaders had never recognized, and doctrines are conceived to conflict which are not incongruous. It is often a question of forms and words, rather than of vital belief. 13. Is Christ divided, etc. Tlio force of tliis verso is that Christ is the undivided Head, and Paul and others were but his representatives. What they did, they did in his name. They were not crucified, nor did they baptize any in their own name. Paul especially congratulates himself that he had done so little in this way that none ought to claim that he magnified himself as the leader of a party. 14. Crispus and Gaius, Acts xviii. 8 ; Eom. xvi. 23. 16. Household of Stephanas. 1 Cor. xvi. 15. 17. Not to baptize, but to preach the gos- pel. Baptism was not his chief work. It was secondary to preaching. The apostles seem often to have left this work to other brethren. Acts x. 48. Paul had many enemies at Corinth ; and among other things, they probably compared him with Apollos, and claimed that he lacked eloquence and philosophical culture. Wisdom of words, mere human oratory and disputation. Of none effect. Human learning is good, but when mere reason is substituted for the great truths of the gospel, it may all sound very well, but it is not ihe power of God unto salvation. Revelation is superior to reason, and so he was for a witness to the truths of the gospel, rather than an original thinker and disputant as to human philosophy. Revelation does not contradict rea- son, but outreaches it. 18. The preaching, the doctrine. 518 19. Of the prudent; that is, of those skilful or full of understanding. See Isa. xxix. .14. 20. Where is the -wise, etc. Tlie wise were those wiio claimed human wisdom ; and then two classes are named — those, as scribes, learned in the law, and those known as disputers, sophists or philosophers. The word is that which designates those of ancient schools of philosophy. 21. In the wisdom of God; that is, amid the wisdom of God as shown in creation and providence. By wisdom, in the exercise of human know- ledge. By the foolishness of preaching ; that is, by the means which men regarded as foolishness •in comparison with scribes' learning and philoso- phers' argument. 22. The Jews require a sign and the Greeks seek after wisdom. Neither the Jew nor Greek was suited. The Jews asked for some additional sign of Christ's Messiahship (Matt. xvi. 4), iiml tho Greeks or Gentiles wore dispoijed to make faith secondary to reason, and to seek to rely on purely rational grounds. That which is above reason, although consistent with it, is not to be fully grasped or measured by it. 23. A stumbling-block, a scandal or cause of offence. 24. The usual Greek word for those effectually called is here used. Rom. i. 7, and viii. 28-30. While many sought the highest idea of God in nature and reason, his power and wisdom were most to be found in Christ. . 25. Foolishness of God. This is added to impress the idea of the wisdom and power of God. Even in those manifestations of it which were least attractive and powerful it is far ahead of man's wisdom ; or there may be here specific reference to the gospel as that which in human idea was weak and foolish. 26. The apostle now goes on to show that con- version is not a question of human learning, but that it is secured by other means, and such as should not lead them to exalt individual teachers or anything human. 27. God's servants and the instruments he uses are here spoken of as foolish and weak in their estimation, in comparison with the display of human learning. 28. Base things ; that is, the lowly or those of no great lineage. Things which are not; powers not recog- nized and entirely overlooked will overcome more pretentious influences. CUAP. II.] NOTES ON FIRST COEINTIIIANS. [Veb. 1-13. 29. The gospel was of faith, that it might be of grace, and now its mode of propagation is such as ulay not make men boastful. 30. Of him; that is, "It is not of yourselves or of human teachers ; it is the gift of God." Ye in Christ Jesus. To be in Christ Jesus is to be united to him by faith.' Then he becomes our wisdom or source of knowledge; our right- eousness or justification (Rom. i. 17); our sancti- fication. Rom. vii. 22 and viii. 11. Redemption is here used in the sense of completed deliver- ance from the dominion, existence and effects of sin, 31. As it is of God, there is no room for men to glory either personally or as to their leaders. This same doctrine is more fully developed in the Epistle to the Romans, which was written after this to the Corinthians. CHAPTER II. THE MANNER OF THE APOSTLE's rREACIIINO, AND THE NATURE OF QOSPEL WISDOM AND IT8 EFFECTS. Verse 1. The testimony of God. He came as one bearing witness to the testimony of God or the gospel. 2. Jesus Christ and him crucified ; that is, Christ as a sacrifice or propitiation for our sins. Paul had no concern as to human philosophy or elegant diction, but desired plainly and faithfully to make known Christ aS the Saviour. 3. This refers to his sense of the greatness of the work and his own inadequacy. 4. In demonstration of the Spirit, with the evidence which the Spirit furnishes. Ver. 13. The power referred to may be either that of mir- acles or internal impression. 5. The power of God. Thjs is now especially manifested in his Church by the agency of the Spirit, and besides, Christ is the power of God (ch. i. 24), and the gospel is called (Rora. i. 16) " the power of God unto salvation to every pne that believeth." 6. Howbeit, nevertheless; that is, "Although we speak not man's wisdom (ver. 4), yet we do speak true wisdom." Among them that are perfect. This des- ignates believers in contrast with the imperfect philosophers and worldlings who thought them- selves perfect. It does not mean absolute perfec- tion. 7. In a mystery. "Mystery" in the Bible sense denotes not so much obscurity as a thing before unrevealed, or that which is not discover- able by human wisdom. In this sense the Bible is itself the wisdom of God in a mystery, and Christ himself is thus a- mystery, and the "rhys- tcry of godliness" is spoken of. The context so explains what the " wisdom of God in a mystery" is, and shows it to be the revelation of God's will as now made known by his word and Spirit. Which God ordained. It was no "hap," but a promise made from eternity for our salva- tion — a pre-arranged, definite, determined, delib- erate love at the cost of a sacrifice. Rom. viii. 29. Unto our glory. This expresses the fulness of the believer's blessing. Ver. 9. 9. But as it is written, etc. This is quoted as illustrative, and not as a prophecy intended for this case. No human reason could anticipate what God had prepared for his people. 10. The deep things of God. So it reveals mystery, and especially the mystery of redemp- tion. The Spirit is an actual personalty, and its chief agency is to secure our relation to Christ. 11. For what man knoweth the things of a man, etc. The idea is just as a man knows his. own thoughts, and no one else knows them, so the Spirit of God knows the will of God as man cannot. Hence the agency of the Spirit to make known the will of God to man and to secure abiding relation. 12. The spirit of the world ; that is, human wisdom with its corrupt tendencies. That we might know, etc. This is the design of the gift of the Holy Spirit. Freely given, gratuitously or of grace. 13. The apostles claimed to be inspired even as to their words, and we cannot conceive of inspi- ration of thought without inspiration of language. This is not inconsistent with variety of style. There are diversities of gifts, but the same Spirit. Ch. xii. 4. On inspiration, see note on 2 Tim. iii. 16. Comparing spiritual things with spirit- 519 Chap. HI.] BIBLE NOTES. [Ver. 1-15. ual, or rather joining or expressing spiritual things with spiritual words. It describes the mode in which spiritual things are conveyed. 14. The natural man, etc.; that is, man in his fallen, carnal state is inclined against spiritual things. Foolishness. He has no taste for them. They are spiritually disoerned; that is, only by the aid of the Spirit ; and being without this, he can do nothing until he seeks and ob- tains it. ' 15. Judgeth, discerneth. Is- judged, is discerned. Therefore the judg- ments of carnal man as to them were likely to be erroneous. 16. Who hath known the mind of the Lord? As they did not know this, they could not judge or discern him, and if so, could not judge or discern his followers, since they too are spiritually-minded, and have the knowledge of Oiirist. "Lord" is for Joliovuh, tho CliriHt of the Old Testament, and so the names may here be taken as identical. The apostle thus vindicates his preaching as containing the true wisdom, and as not to be judged by human criteria. CHAPTER III. PADL FURTHER SETS FORTH HIS MODE OF PREACHING, AND THE REASONS THEREFOR. — THE RELA- TION OF MINISTERS AS TEACHERS OF CHRIST, AND THE REASON WHY MEN SHOULD NOT GLORY IN MEN. Verse 1. But as unto carnal. Besides being accused of speaking without human wisdom by the unbelievers, he is also accused by believers of speaking in an elementary and simple way. The word "carnal" is here used to denote the feebleness and corruption which by reason of the flesh still clings to believers; and he gives this clinging of tlie carnal as a reason for his course. This is not inconsistent with the Introduction (ch. i.), for while there were no doubt many of higher attainments in grace, the preacher must suit him- self also to those who are weak. 3. Envying. This expresses that internal sect-zeal of which strife was the result. Walk as men ; that is, as carnal, unspiritual- izcd men. 6. By whom ; that is, as instruments. Even as the Lord gave to every man; that is, we are ministers or servants according to the ability given of God. He thus shows how unbecoming is any form of hero or leader worship. 8. Are one, are alike servants and workers for God. To his own labor; not according to talent or prominence,, but according as he has faithfully done the part assigned to him. 9. A great honor thus to be not only servants but also co-workers together and for God. God's husbandry, or cultivated field, the material he labors upon and through ; but we are not the original proprietors. Such is the Church. It is elsewhere called " a vineyard," etc. 520 God's building. The Church is of his con- struction. 10. Grace of God. H.e says that by this grace given him he had gone on to build, and so cautions those who come after tliat they carry out the same foundation-principles. 11. Than that is laid. This was the foun- dation he had laid in Corinth. He had preached salvation alone through Hinj. 12. Gold, silver, etc. ; that is, if one man on this foundation builds of gold, silver and precious stones, and another of wood, hay and stubble, the time of testing will come. Ver. 13. < 13. It shall be revealed byjire. The day referred to is that of judgment, and the good and tho bad shall bo revealed and ihfuHibly tested, for it shall be revealed with fire — a trying, certain test — a severity which will show the dross. 2 Thess. i. 7, 8 ; 2 Pet. iii. 7, etc. Fire is here put as the symbol of scrutiny, of testing, searching examination. , 15. The doctrine here is, that a man may have the true foundation and yet not bo a wiso master- builder; and if not,, he is the loser, lie himself will not be lost so long as he has saving faith in Christ, but he will be saved with embarrassments, with painful hindrances to a luxurious grace- growth. " By fire" does not express a method of purification, but salvation amid trial and diffi- culty. Compare Jude 2 and 3; 1 Pet. iv. 18; Zech. iii. 2. Salvation is conditioned only by the faith with Chap. IV.] NOTES ON FIRST CORINTHIANS. [Yeh. 1-4. which- is connected Christ as the foundation, but the degree of Salvation stands in proportion to the degree of sanctification which man attains ; that is to say, "He whose work, together with the foundation in him (ver. 7), shall stand the test in the day of the Lord, will attain to a higher re- ward than he who loses his labor, although he himself is barely saved." — Olshausm. These last three verses contain abundant encouragement for skilful labor in God's service. 16. The temple of God. This is addressed to all believers. What higher view can we have of responsibility, or what greater argument for purity of heart and of life ? This, too, was a rea- son why they should expect their minister to preach the " hidden wisdom," rather than deal in forensic and ambitious contests with sophists. 17. Him shall God destroy, or bring down. It docs not imply total loss, but is the same word translated " defile " just above, or " do damage to." Is holy, sacred and spiritual, and as such should not be the dwelling-place of carnal ques- tions (ver. 4). 18. Let no man deceive himself, by' substi- tuting human wisdom for the divine, or by rating true wisdom by the tests of human philosophy. Let him become a fool. He must feel and know that human wisdom in itself conduces not to salvation. He must feel himself to be as one unwise, a fool, empty, in order that he may receive of this infinite gospel fulness. 19. He taketh the wise in their ov7n craf- ■ tiness ; that is, he seizes hold upon or overcomes them amid their mere human prudence. The wis- dom of God vanquishes the wisdoni of the world. 20. Of the wise. Those merely humanly wise. They are vain. Everything is vain which comes short of salvation, and this all human wisdom does. 21. As it was not at all a question of human learning or personal ability, and as all believers are but mere agents and servants of one God and work to the same end, all personal preferences and all ranging in party lines were utterly out of Order. All things are yours. Here and in ver. 22 we have a great climax of argument. Why question about preferences when everything is sub- servient to tlio believer and the Church ? and hence all these little strifes are unworthy of such a glo- rious and boundless heritage. 22. Or death. Even death itself becomes a good possession to the believer, for it opens the gates to everlasting life. Instead of a curse, death becomes a covenant blessing to tho believer. 23. This is a good reason why all is the believ- er's, for since the believer is Christ's, and Christ is God's, there is a oneness and unity which makes the heirship complete. It is ours by inheritance, and sure, since we are Christ's and Christ is God's.. The title is irreversible. CHAPTER IV. Hovr Christ's ministees are to be judged or regarded, and various exhortations to the CORINTHIAN CHRISTIANS. Verse 1. Let a man so account of us; that is, let all regard us. Stewards of the' mysteries of God, ser- vants having in charge to make known his revealed will. Gh. ii. 7. 2. Mo];eover. This expresses Paul's recogni- tion of a fact ; as if to say, " I am aware indeed that faithfulness is required." While admitting this, he claims that his chief accountability is not to men. If it was, there would seem to be some excuse for their strict criticisms and comparisons of different teachers. He thus looks up to the Judge of all, having confidence neither in their judgment nor his own. The Greek expression here for " man's judgment " Vol. II.— 66 is peculiar : it means " by man's day," just as in many places the real judgment is called the day of the Lord. So man's judgment or tribunal is here called the day of man. 4. For I know nothing by myself; yet am I not hereby justified. Crosby para- phrases thus : " For I am not conscious of having done any wrong among you ; yet I am not hereby justified. " So also Hodge and Olshausen. He was not conscious of wrong-doing, but did not claim justification or acquittal on that ground. A man may sin conscientiously, and therefore needs some method of justification better than works, or better than that he thought to do right.. To be ignorant of what is right is often our sin. 521 Chap. IV.] BIBLE NOTES. [Ver. 5-21. 5. Judge nothing before the time. The apostle is condemning the critical tendency of the Corinthian Church, and its disposition to sect and schism and party leaders ; all of which were virtu- ally a setting up of their own judgment. , Until the Lord come. This refers to the time of final judgment. , Every man; that is, according to his faithful- ness. 6. I have in a figure transferred to my- self and ApoUos. Instead of making a merely theoretical remark, he had taken (ch. iv. 1) him- self and Apollos as among their most recent teachers for examples, and had spoken as if it applied personally; and if to them, surely to . those of lesser note. It was quite evident also that while some endeavored to present Paul and Apollos as rivals, they regarded each other as fellow-laborers in the same Christ-cause. Abov6 that which is written, above the plain doctrine of the Bible which he had just expressed. Be puffed up for one against another ; do not have a feeling of exaltation one above another. It is to be conceited, inflated, arrogant. Such is the tendency of all distinction which does not acknowledge stewardship to God, and even of that spirit which is critical and given to pass- ing judgment. 8. Now ye are fall, etc. This is said ironi- cally. They had become so full and abundant in goodness in their own view that they felt them- selves to be as kings fitted to exercise authority and pass judgment. So young profcssor.s may err still. Paul really wished it might be so, for what exalted the disciples would also exalt their teachers. Would to God. It is simply, "would," or " oh that." 9. The apostle, with the idea of the last verse, takes occasion to show not only that they do not claim personal leadership or rule, but also that he has a full sense of the humiliation of their work. Us the apostles last. It may refer to him- self as last among the apostles, being called the apostle to the Gentiles; or it refers still more to lowliness, humility, degradation. Tiiey were treated as of least or last account. " We" and "ua" may include Apollos and others, but the more specific reference seems to be to Paul him- self, just as we often in speaking of ourselves use the plural. 522 Appointed, or openly exposed unto. A spectacle. .The idea is that of exposure as at some great public show, ,; 10. "Fools," "weak," "despised "describe the zealous J)elievers and laborers for hia cause, as regarded by the world, and even by lagging dis- ciples. "Wise in Christ," "strong," "honor- able" describe their own , opinion of themselves, and perhaps that of the world, which always praises moderate believers. Olshausen regards it as describing those who were only "apparent Christians." 11. Buffeted, a term for general maltreat: ment. 13. He thus proves by their lives and self-de- nials that it is not for self-praise or for leadership of sects that they were laboring, but for Christ's cause. This rivalry in the Church at Corinth had no doubt led those of each sect or leader to abuse the leader of the others. , 14. To shame you ; that is, not as mere taunts to expose and mortify them. , / 15. In Christ, in reference to him. I have begotten. He does not boast of this, but as he was the first to declare to them salvation through Christ, he reminds tliem of it. 16. Followers of me ; that. is, in zealous self- denial and faith. . 17. TimotheuB who is my beloved son. Timothy had been converted under his preaching. Acts xvi. 1 ; 1 Tim. i. 2. My ways which be in Christ ; my doctrine and mode of teaching. 18. Puffed up (ver. 6), arrogant and boastful. These false teachers in every way misrepresented Paul, and when he sent Timothy instead of com- ing himself, they boasted that he dared not or would not gome again. 19. Not the speech of them which are puffe^ up, but the power. He would know what their deeds efi"ected, instead of their words. This is to be the true test. Words may declare, but deeds are the essence. 2 Tim. iii. 5. 20. Kingdom of God, this gospel method. 21. So far from fearing to come to them, he was ready to come as a spiritual father with the rod of authority, as excommunicating the un- faithful. By naming both love and the spirit of meekness or gentleness he seems to indicate his preference for persuasion. With this verse closes the consideration of the subject referred to in ch i, 10.. Chap. Y.] NOTES ON FIRST COEINTIIIANS. [Veb. 1-13. CHAPTER V. REPROOF AND DIRECTION AS TO DISCIPLINE IN THE CHURCH. Verse 1. Fornioation. Wo have evidence from Scripture that the Gentile Christians had lax views as to the relation of the sexes (see 1 Cor. X. 18 and 2 Cor. xii. 21) j and this is not surprising when in connection with heathen wor- ship lust was deified and incest made an accept- able offering. The word "fornication" is here used as applied to unlawful marriages. It in general denotes all unlawful lusts. This was a flagrant and unheard of form of fornication. Lev: xviii. 8. I do not regard this ns showing that the Levitical law as to marriage is yet in force, for appeal is made here not to it, but to the unnatural- ness of such a connection. 2. Puffed up. Ch. iv. 6. They had an inflated conceit, that made them feel they could do as they pleased. They, perhaps because of their goodness, claimed extra privileges. Taken a'way, lopped off as an unworthy member. 3. Have judged already, fully made up my mind what should be done. 4. The idea seems to be this : " I have already (ver. 3) come to a decision in the name or by the authority of the Lord Jesus Christ; and now do you assemble, and, regarding me as present by my spirit and with the power of our Lord Jesus Clirist, do you turn out of the Church into the world this one, for the bringing under of his carnal nature, that his soul may be saved." 2 Cor. ii. 6-8 is regarded as referring to the re- adraission of this offender. Discipline is intended for recovery, and hence the name. It is an in- structing process, and when aided by prayer often thus results. 6. To deliver such a one unto Satan. This would seem at first view as only likely to confirm the transgressor in guilt, but just as pain and afiliction is sometimes a restorative process, so is this. Satan himself is restrained of God, and he allows us not to be tempted more than we can bear, although he may use him for our disci- pline. 2 Cor. ii. 6, 7 and 11 seems to refer to this very case as one in which the time had come to liraitSatan's power. 6. A little leaven. So the sin of one member, allowed and fostered, would be a source of spread- in}j; evil, even as a little leaven causes great fer- mentation in a lump of dough. 7. Purge out therefore the old leaven. There is allusion to the custom of clearing out all leavened bread in preparation for the passover. Ex. xiii. 7 ; compare Matt. xvi. 6. A new lump, a pure Church. As ye are unleavened, a righteous or holy organization. In the very idea of a Church they were to be pure. For even Christ our Passover is sacri- ficed for us. The connection is not certain. It eitlier means that this is a reason why they should be "unleavened" or purified from sin, or it is intended to give an additional reason why they should crucify the flesh and the lusts thereof, since Christ had done more by giving himself as a sacrifice. It is in either case an example, a motive ahd an assurance of efficient aid. He is our Passover in that he causes the everlasting penalty of sin to be overpast, for over Death itself he is conqueror. 8. Let us keep the feast. The apostle (ver. 4) sees them as if already collected, and as at such times the Lord's Supper was usually cele- brated, from this reference to the old passover and to Christ as our Passover he naturally ad- verts to the emotions becoming such service. Old leaven, or evil ferment. Unleaven bread, as in ver. 7, a type of pure, unfermented life. 9. I wrote. This probably refers to a short letter written before, which is not preserved in our Bible record. Compare John xxi. 25. 10. Yet not altogether ; that is, " I by no means alluded alone or solely to those who were faulty outside of the Church, but rather to those in it who were unfaithful." This was to be done to them in order to convict, convince and reform them as tinfaithful brothers or church-workers, and so would not logically require that all contact with men of the world should be avoided. 12. By this he means to say he only gave his views as one of the Church, and in reference to Church relations. This was what they did, and so only did he propose. He claimed no temporal power. He had probably been accused of set- ting himself up as judge generally. 13. Paul confines himself to the matter in hand, and directs them to execute the sentence already pronounced. 523 Chap. VI.] BIBLE NOTES. [Ver. 1-12. CHAPTER VI. VARIOUS ADDITIONAL REPK00F3 AND DIRECTIONS AS TO CHRISTIAN DUTY. Verse 1. A matter, or lawsuit. The Jews, and probably Christiana under the Roman law, were allowed to adjudicate property questions among themselves, and the apostle here rebukes their tendency to submit these questions to the Avorld. They thus showed a quarrelsome disposi- tion, and injured the cause of Christ. The unjust, the heathen, who are designated as thus without God. 2. The saints shall judge the world. They are coheirs with Christ, the great Judge, and being themselves justified, are here presented as aids, and as having such discernment or judgment as we would expect in the righteous. Compare 1 Tim. ii.. 12. Religion ought to teach men to judge be- tween right and wrong, and we can scarce con- ceive a case between brethren that might not be safely left to the arbitration of fellow-Christians. 3. We shall judge angels ; that is, be exalt- ed above them. Angels are represented in Scrip- ture as servants of Christ and his cause, and the redeemed are spoken of as having a unity with him which makes them, by virtue of this union, even above those who have never been redeemed. Man, though so degraded by the Fall, has now a new song of personal deliverance, such as no angel can have, and rises to a seat next to the Sa- viour himself Compare Matt. xix. 28 and Luke xxii. 30. The words "reign" and "judge" are often used interchangeably in Scripture. A sense of their- high position and destiny as Cljristians ought to deliver them from pettifogging before civil magistrates. 4. Judgments, controversies. Set them to judge. The original allows the interrogative form : Why set them to judge who are least esteemed by the Church ? that is, heathen rulers. This was the more reprehensible because it had always been a Church custom to claim, as far as.possible, that judgment should be committed to the Church. On no point had the Jews been more tenacious. Least esteemed, of no account. 7. Utterly, altogether or unmistakably. The apostle condemns not only their mode of going to law, but also the frequent necessity. The Christian may be compelled to a lawsuit, but he should ever study most thoroughly the things which make for peace. As government is now 524 constituted, it may be necessary to submit causes to civil arbitration, but the principle involved in this chapter is still so applicable that we should ever prefer, when possible, the peaceable judgment of Christian brethren. To be defrauded, wronged. There is a special reference to matters of property. Just at this time it was for the interests of religion that good men should even allow themselves to be imposed upon, sooner than have litigation in the civil courts. And cases may occur still, but such is not the rule, since under the old and new dispensation we see men properly claiming their rights. So did Paul when at Philippi (Acts xvi.) he refused to come out of the prison, and when afterward he appealed to Csesar. Acts xxv. 11. But let not the spirit of revenge or disputation mingle, for that is always wrong ; and lest it should, avoid, if possible, all controversy. Be sure and be bold for public justice, for we do not so often err in this as when some personal, private claim is involved. 8. Ye do wrong. Instead of needing to de- fend themselves for justice' sake, they rather de- served to be prosecuted. 9. They seem almost to have covered them- selves with the cloak of a profession, not making of religion a rule of moral action. Kingdom of God (ch. iv. 20); here, used in its more extended sense as inclusive of the future blessings of this gospel method. Effeminate, voluptuous. Compare Matt. xi. 8, where the same word is translated "soft." Abusers, etc. Compare Rom. i. 27. 10. Extortioners, plunderers. 11. These words describe the purifying of re- generation, not in exact order, but as having these prominent particulars. See Rom. i. 17 and vi. 22. 12. All things are lawful unto me, but all things are not expedient. The precise application of this passage is difficult, and differ- ently understood. The subject under discussion above is that of going to law, and the last counsel, as contained in ver. 7, is that they should rather take wrong. Now the apostle says that although it would be in all respects legally right to go to law, it would not be profitable or expedient ; and although all things are thus lawful in defence, yet " I will not be brought under the power of Chap. VI.] NOTES ON FIRST CORINTHIANS. [Vee. 13-lti. any ;" that is, I will not be subjected to the " un- edifying" (ch. x. 23) results. I regard the idea of ch. X. 23 the same as here, and the one explains the other. The subject there is tho eating of things lawful in themselves, but not expedient. Read carefully ch. x. 19-28, and compare. What does not edify us brings us under its power. Other views are as follows : Crosby refers it to fornica- tion, and paraphrases, "All the natural gratifica- tions of the bpdy are right and lawful for me, but fornication is an abuse of the natural gratifica- tion." Hodge understands the Corinthians as having quoted what Paul had often said in refer- ence to the enactments of the Jewish law, " that all things ■were lawful," as a ground for sensual indulgence, and he as replying that if this were BO, even lawful things are nbt always expedient, nor should a man in self-respect allow himself to be " under the power" or a slave to any appetite. Other views are given by Olshausen, Neander, etc. The difficulty is one of relation to the context rather than as to the general meaning of the pas- sage. It and ver. 13 are plainly intended to de- clare a principle as to the law of Christian liberty. 13. Meats for the belly and the belly for meats. The idea here again seems to us to be to express the comparative unimportance of lawful, carnal things, and how they should yield to ques- tions of expediency. A kind of proverbial saying is here used to express the idea. Read Rom. xiv. 14, 15, 16, 19, 20, 21. The expression, " there is nothing unclean of itself" (ver. 16), is equivalent to " all things are lawful," as above. See also ch. X. 23-28. God shall destroy both it and them. All such questions are merely human, and have their natural adaptation or limit. As the subject of "meats" had been' a prominent one in questions of legality, the general formula (ver. 12) suggests this remark. Now the apostle is led to revert to tho subject of fornication, which had been intro- duced (ch. 5), and he goes on to show that forni- cation had nothing to do with what had been just said as to "lawfulness" (ver. 12) and as to meats, for while expediency and custom and the laws of appetite governed in the former cases, they did not as to fornication, which is never right. Now the body is not for fornication ; that is( not as some one might infer from ver. 12 or 13, for it was never lawful, nor does the case of the relation of food to the stomach apply to it. Sex- uality makes bodies, and has diflierent bearings from any of the other natural laws of appetite. The heathen regarded fornication as not immoral in itself, and it is quite possible that some of the Corinthian Christians reasoned that as tlicre was no restriction as to food, it was quite right lo gratify this, like any other natural appetite. The apostle thus goes on to show that the cases are not pa,rallel, that such indulgence would be a pollu- tion unworthy of our spiritual relation to Christ in his purity, and that there is a law of restraint. Ch. vii. 2. It seems strange to us that Christians should be cautioned against such sins ; but even now in establishing churches among idolaters, as was this Church, we are perplexed to know how to deal with the cases of converts who have many wives, who use opium or have other customs or vices which we know to be erroneous. Custom may ob- scure a sin, and even permit it to be partly over- looked in a real Christian. Even in our own day habits as to slaves and slavery have been winked at by real Christians, as to which an epistle like this would hardly have been out of place, yet Christians of another age will perhaps find it hard to conceive how the slaveholder could have been a Christian. But for the Lord. The idea now to be im- pressed is the sacredness of the body. There is a debasement and an impurityin unrestrained sexual indulgence which do not attach to indulgence in food and drink, and which in our own estimation degrade and disgrace to the lowest degtee. Now, as not only the soul, but also the body, is to be im- mortal, as Cbrist died to redeem both, as it is to be resurrected, such impurity is ■wholly incompat- ible with that union which exists between Christ and the believer. Not only is the body for the Lord, but also the Lord is for the body — for its redemption and glorification, as well as for that of the soul. 14. The resurrection of Christ's body and the future resurrection of the believer are thus referred to as still further establishing the holy nature and destiny of the body. 15. The highest argument for. purity is our re- lation to Christ. 16. Allusion is thus made to the intimate rela- tionship which sexual communion involves ; and when this union is thus cemented with a harlot, how unfit is the person for unity with the purity of Christ 1 I have often wondered at the contrast between the effects of sexual indulgences in the married state and those of unlawful connections. The evil effects of the latter pn soul and body seem out of proportion , to physical laws or natural ^ 525 Ohap. YII.] BIBLE NOTES. [Veb. 1-5. causes. There is nothing so utterly debasing as fornication. It seems to imprint the harlot upon the man — to bring both to a common level with unreckoued rapidity. Would that all recognized in time the inspired wisdom of Solomon (Prov. vii.) and of Puul here 1 17. Is one epirit. It is more than a bodily joining ; it is a spiritual unity. The same Holy Spirit possesses I both, and if so joined to Christ in body (ver. 13) and spirit, how can you be joined to a harlot ? 18. Flee fornication. The history of prosti- tution is all the comment needed in addition to the Bible instruction on this point. Corinth was noted for its social voluptuousness, and corruption and lust were deified. There was therefore much need of caution. la without the body, is outside or incidental, external to its life-power. It does not involve one's individuality, as does this. This is a blend- ing of sin " against self, neighbor and God." The Bible everywhere speaks of this sin as a letting out and letting down of one's self. It is using all that man has of creature or vitalizing agency in ' an abasing, degrading way. "Flee" from it is the expressive word of ver. 18. Against his own body; against the inner nature. He involves in shame hia integral man- hood. God seems to have put his mark of especial blight upon those who thus sin. 19, Your body is the temple. ' As the body is a temple, it is sacred to God, and to abuse it thus is sacrilege and profanation. 20. Ye are bought with a price. The apostle now reminds us what the redemption and purification of the body have cost, and whose is the ownership. And in your spirit, which are God's. Many of the older manuscripts end with the word " body," but this accords with ver. 17, and may have bfeen added as explanatory by the translators. The very few cases in which such additions occur, and the accuracy with which they are detected, but add new proof to the usual correctness of our version. CHAPTER VII. MAERIAGE AND OTHER SOCIAL KELATI0N8 AS CONCERNING THE MEMBERS OP OIIRIST's OHUROH. Verse 1. Prom the subject of ch. v., as it has again recurred at the close of ch. vi., it is quite in place here for the apostle to speak of the relation of the sexes, and of social life as affected by the gospel. Here is a Church planted among heathen, amid many customs not considered immoralat which we should be shocked. Paul having clearly blamed them for their course, and shown how false their reasoning from analogies as to food and lawfulness was, now defines more clearly their course. We are ever to remember in this book that we are reading instructions given to a Church of mixed Jowa and GrcdunH, in n voluptuous hea- then city, where morality as taught by philoso- j)hers might easily modify religious views, and where there was need of instruction. "These Epistles" (to the Corinthians), says Hodge, " in reference to all practical measures in the estab- lishment of the Church among the heathen, and in its conduct in Christian lands, are among the most important portions of the word of God." Whereof ye wrote to me. It thus appears that they had sought Paul's advice as to the 526 whole subject of marriage and divorce, and as to whether one who became converted to Christianity could properly remain in conjugal relation with his heathen wife. It is good for a man not to touch a woman. Paul is here giving specific directions to Corinthian Ciiristians at this particular period in the Church (see ch. vi. 1), and we need to be careful not to use as a general law what may be specific. See ver. 26 and 32. The word "good" as here used means expedient." Matt. xvii. 4 and 1 Cor. ix. 15. Paul afterward speaks (1 Tim. iv. 3) of "forbidding to marry" as a heresy. 3. Due benevolenoe, that which is here due by virtue of marriage. It is not the general idea ■ of our word " benevolence." 4. All that relates to true love and to marriage is pure, and hence natural passion becomes a sacred evidence of pure afi'ection, and husband and wife accord to each other's will. 5. 'Deftaud. Certain married rights had been referred to. Ver. 3. These were to be ignored only for a time in cases of special prayer and ab- stinence. No doubt at this time some sect or Chap. VII.] NOTES ON FIRST CORINTHIANS. [Vbb. 6-15. class in the Church was teaohiug a false formal- ism and deprivation. Satan tempt you not for your i&oonti- nenoy, or want of self-control. They were thus to be able to practice abstinence, as showing that ^the carnal was subject to the spiritual, and so that Satan might not mislead them' by ungoverned indulgence. 6. I speak this by petmiBsion, and not of commandment. "I speak of marriage as a permitted, but not as a commanded, thing in your peculiar circumstances." The extreme Jews claimed that marriage Was a duty. See 2 Cor. viii. 8. ' 7. As I myself ; that is, not married. . '< Proper giffci It was becoming for some to be married and some not. 8. Unmarried and widows. Widows are mentioned specifically, as by their loss again becoming among those unmarried. 9. It is better, etc. He would have no risk of fornication, and therefore -thus directs. All along it is quite evident that the apostle is giving directions for that Church in its peculiar position at that time. To the Ephesians he speaks quite differently. Eph. v. 22-33. The whole illus- trated "all things are lawful, but all are not expedient." The propriety of marriage is always modified by circumstances. It is a permission and not a command, and yet is plainly a union designed of God ahd in accord with the highest interest of his kingdom. 'Times of persecution may not be favorable to such' alliances,' but in general the family is needful for the Church. To bum, to lust. 10. Yet not I, but the Lord. Here is a positive command. Compare ver. 6. It does not mean to say that what is said (ver. 6) is not in- spired, but reference is here made to the words of Christ himsielf while on earth. See Matt. v. 31 ; xix. 9; Mark X. 7-12. Let not the wife depart. So important is the marriage tie that "once married always so" is the principle. ' ' 12. Not the Lord; that is, no specific direc- tions as to the other case had been left by Christ himself. Not only should married Christians live in peace, but If one becomes converted and the other is not, this is no ground of separation. A question still more complicated arises in heathen lands where polygamy is lawful. The mord usual view is that a convert need not put away his lawful wives, but if not married, he shall not be allowed to take more than one wife. 14. Is sanctified. It does not mean that the union itself saves the unbelieving by '-virtue of that union (ver. 16)1 but that "it surrounds them with holy or sanctifying influences, and is often a means toward conversion. To be united to one of Christ's children brings the mar- ried one into a relationship tb Christ and his Church — not necessarily a saving relationship, but one favorable to salvation. Else were your children unclean ; but now are they holy. In the Jewish Church, where a child had but one Jewish parent he was circumcised (Acts xvi. 1-3), and the principle was recognized that such children had a relation to the Church. They were not unclean in the Jewish sense, but sdcred and holy in the sense of consecrated to God or bearing relation to his cov- enant. So it was and is regarded in the Chris- tian Church ; and Paul uses this as an evidence that instead of the Christian woman being' "un- churched" or thrown outside of the covenant by her union with an unbeliever, he himself was " constructively and in form" to be regaj-ded as sanctified by this union, or placed in a hopeful relation for personal conversion. So it is with children. As to the ordinance of baptism, I can- not see that the passage is of any direct force, except as showing the often-recognized relation of the children of believers to the Church. 15. Let him depart. The heathen partner might be displeased with tho conversion, or might even, on what was considered the religious grounds of idol-service, depart. The other "party in such case is not obliged to consider duty to the married state and duty to God as conflicting,' but if neces- sary must in such cases not be in bondage to the marriage tie. It is .better to renounce marriage than Christ, but notice how carefully the advice is given. The apostle adds, " God hath called us to peace ;" that isi " If possible, avoid the separation, for by bearing and forbearing you may yet be the means of converting (ver. 16) the' unbelieving partner." The question arises whether not being "under bondage" means that in case of such de- sertion the deserted partner is 'again at liberty to marry? The spirit of ver. 11 and ver. 89 seems to be tliat there should be no remarriage. Christ himself seems (Matt, v; 32 and xix. 9) to state the only possible rupture of the: marriage tie. "Adultery is not so much a ground of divorce as divorce itself." But the doctrine that wilful de- sertion alone is full ground for divorce is ono which involves not only great t[uestions of ortho- doxy, but also great questions of social life. Too 527 Chap. VII.] BIBLE NOTES. [Ver. 17-27. often the ready remedy creates the disease. This passage seems to us to have merely specific refer- ence to this Church in a heathen land. If now in India a Hindoo woman is converted and the hus- band threatens abandonment, this verse says that the converted wife is not " under bondage" or ob- ligation to give up her religion, but is blameless for the rupture of the marriage tie, itself also a sacred obligation ; but nevertheless the greatest effort is to be made still to remain together. If in our Christian land any wife is deserted of her husband because of her conversion, the example would apply ; but we regard it as a wresting of Scripture to quote it as ground for the wholesale divorces for desertion now occurring. This is especially the case if it only decides that separa- tion is allowable, and this only in the extremest case and where either Christ or the partner must be given up. There might even still be hope of conversion and of reunion. Among the manifold separations of late, I have heard of few based on these Corinthian grounds. 17. The idea of this verse is, "Whatever may have been the relation or station of a person pre- viously, let him remain in it as far as is possible." While Christ must ever be foremost, it was not intended that religion should break up social ties. Crosby reads, "Unless there be obstacles, as God has appointed to each, as the Lord hath called each, so let him walk." Hodge reads, "As God (or the Lord) hath distributed to every man, as the Lord (or God) hath called every man, so let him walk." Olshausen regards it as a caution against the tendency there was in early revivals not only to break social relations, but also to give up one's calling, and so far to leave everything professedly for Christ as to amount to desertion. We should read, "Except as God hath granted to every man, as the Lord hath called every one, so let him walk ;" that is, " Except in those cases of separation thus provided for let each man abide in the relation to which the Lord had before called or appointed hira." Ver. 20. This gives the force of the Greek particles, and gives to the verb " dis- tribute" its natural reference to cases of separa- tion. In the following verses the principle is still more generally applied. 18. Called. See Romans viii. 30. Unciroumoieed. Jews, when abandoning their religion, were wont to attempt to obliterate . the mark of circumcision. 19. These forms had passed away, but there must be faith as proven by practice. 20. Calling'. This applies no doubt to " voca- 528 tion in life." Ver. 21. It is the same verb as in ver. 18, and, while hot altering the force of the word as there used, shows that as in our language the same word is used in different senses. Ver. 25, etc. We are often apt to try to prove too much by restricting the meaning of a word. Not unfrequently the context is our best guide as to the true import. 21. They were not to be trammelled or burdened by the condition in which salvation came to them. If a chance for bettering occurs, well and good ; if not, be content. 22. The apostle would have all feel that these human relations were incidental, and that all Christians, whatever their social, relations, were alike the Lord's freemen and the Lord's servants. 23. This is a reason why God's service is para- mount. 24. We are to serve God in our calling, and as a rule it is not necessary to give up our vocation in order to serve him. 25. I have no oommandnient of the Lord. This means either that Christ himself while on earth did not give in respect to adultery (Matt. v. 32, &c.) a specific command (ver.- 6 and 12), or else Paul here distinguishes between what by the Spirit he is directed to command and what to ad- vise. I cannot distinguish between inspired ad- vice and inspired command, and so take the form- er view. It may be even claimed that what is said here is the opinion of Paul as an experienced Christian minister, in which he is therefore partic- ular not to claim inspiration. Even this view would itself be an argument as to ,the claimed and real inspiration of all the rest. But our best commentators regard plenary inspiration as be- longing to the whole, and hence the meaning here is the first referred to. See note on 2 Tim. iii. 16. Faithful. It here means worthy of confidence. Ver. 20. 26. For the present distress ; that is, in this unsettled epoch of the Church. It is good for a man so to be ; that is, un- married. The mention of a man hero after ver. 25 seems abrupt, but as both have to be considered (ver. 28, etc.), he thus devotes a verse or sentence to each in introduction. , 27. Although it might not be well just now to marry, yet this must not be made an argument for separation. There were no doubt many false teachings in the Corinthian Church at this time, and some endeavored to prohibit marriage— others counselled separation. These false teachers and Chap. VIII.] NOTES ON FIRST CORINTHIANS. [Ver. 1. enemies of Paul in various ways sowed discord. 1 Cor. xi. 22 and 23. 28. Trouble in the flesh. It was a time of anxious unsettling in the Church. The destruc- tion of Jerusalem was within ten years. Compare Matt. xxiv. 19 ; as in the saying there, the refer- ence is to specific circumstances (ver. 26), and not to a general law. I spare you. " I thus caution or advise you in order to spare you these troubles." Is short ; or we may translate, "is uncertain, is one of anxiety." It remaineth ; or henceforth it is so that both, etc. 31. Fashion, form or present order. . ,He would have them feel that all worldly things are transi- tory or of secondary importance. 32. Carefulness; that is, fulness of care. Family cares no doubt leave less time for sacred duties, and so to certain persons and in certain pe- riods of the Church this counsel is still important ; but to others the most sacred duty is the rearing up of a godly seed. This cannot be adduced as an argument for the celibacy of ministers, for it applies to all, and is therefore meant as a general fact, by which some in every age of the Church and in every calling may be governed. Not less ex- plicit is the apostle in other places as to marriage. Heb. xiii. 4 ; Eph. v. 31-33. 34. There is difference ; the same is true among women as among men. Both in body and in spirit ; both with their time and service are ready for good works. 35. This I speak, this advice I give. Not that I may cast a snare, or restrain your liberty. It was not a law, but a caution. The same might be said still, but yet other and weightier reasons for marriage among God's people obtain in the majority of cases, and in most periods of the Church. That which is comely, etc., as what is befit- ting to an undistracted devotion to God's service. 36. If any man. As the father generally directed the daughter as to marriage, reference is here made to him, instead of to a husband or suitor. Uncomely; that is, in any case it is not befit- ting. If she has arrived at proper age, and there seems to be need, occasion or favoring circum- stances for her marriage, he may do as he chooses. Let thelm marry; that is, the persons con- cerned. 38. The whole is thus left as a question of ex- pediency, in which, because of existing or impend- ing calamities, Paul dissuades from eagerness to marriage. 39. Here a ground of divorce is stated. The Bible recognizes no dissolution of the marriage contract except by death. See in full the note on ver. 15. The law referred to is all that is em- braced in the moral law as a rule of right. Only in the Lord; that is, a Christian. While they should not break otlier ties already- formed, yet in marrying it was best for the- Church then that mixed marriages should not-, occur, and such is in. general still the rule. 40. After m^ judgment. Ver. 25. I think also that I have the Spirit of' God, or that I also. Most regard this as said ironically, since the false teachers wlio were trou- bling the Church with dogmas on this and other points claimed to be alone God's messengers, and denied any grace to Paul. "I think" is also used sometimes in Greek, as with us, not as an, expression of doubt, but as a polite and strong or, sarcastic affirmation. CHAPTER VIII. THE LAWFULNE88 OP EATING OF MEAT OFFERED IN IDOL SACRIFICE, AND THE DOCTRINE OF- CHRISTIAN LIBERTY AND MUTUAL CONCESSION AS ILLUSTRATED THEREFROM. Verse 1. As touching things offered unto idols. Among the subjects on which the Corin- thian Christian had asked advice of the apostle was the one relating to the use of meats which had been used in idol sacrifices. Tills was no new question, as we find from Acts xv. 29 and xxi. 25; but this Church was in doubt in respect to it. As it brought up many questions of Jewish Vol. II.— 67 prejudice, it was a very troublesome matter in the- early Christian Church. (Ch. viii., ix. and x. are- chiefly devoted to it.) In heathen as well as in. Jewish sacrifices, not all of the material ofl^erod- was consumed, and what was left was often offbrcid for sale in the common market with other meat, and many in the Church thought it wrong tliat Christians should run the risk of buying food 529 Chap. VIII.] BIBLE NOTES. [Veb. 2-9. thus identified with idolatry. The apostle takes occasion, in connection with this subject, to de- velop the principles of Christian liberty as moulded by the law of Christian charity and concession. At first view, the teaching here seeras opposite to the order of the Council at Jerusalem (Acts xv. 29), which prohibited the use of meat offered to idols. But it there plainly prohibited it, not as a thing wrong in itself, but for the peace of the Church. Now this prohibi- tion did not seem necessary for the Corinthian Cliurch, but yet Paul in the same spirit tells them that if indulgence proves to be offensive to weak brethren, they should abstain. Some had even gone farther than to eat this. Ver. 10. We know that we all have knowledge. Olshausen reads: "We know, because we all have knowledge," and regards all from this point to ver. 4 as a parenthesis. Hodge regards the parenthesis as beginning just after the word "idol" or after "knowledge," and reaching to ver. 4. The knowledge then meant is, " that concerning idols," or "that idols arc nothing." There is a kind of knowledge that all have, or there is a sense in which all have knowledge ; but tlie apostle at once proceeds to modify and define it, and shows that knowledge such as they refer to is not of itself a right basis on which to eat or not cat, but other considerations, si\ch as love, forbearance, etc., must come in. A parenthetical clause such as here follows is not foreign to the style of Paul. The very word " know" seems to have started a train of inspired thought, and well it might. The tendency of hu- man learning is to make knowledge everything, lOspecially among the ancients was there the sect of the Gnostics, or Knowers, who tried to bring Ciiristianity to their standard of philosophy. Some suppose these are meant (ch. i. 12), as call- ing themselves the Christ-party or Perfectionists. Now the apostle in the very outset of his argu- ment takes occasion to limit and criticise this word " knowledge," as it is a basis point in his discussion. Knowledge pufiFeth up. It alone is con- ceited, and is not a good judge. An inflated mind, like a distorted vision, is npt likely to see aright. But charity edifleth ; more correctly, "sym- pathy or love upbuildcth." This love is that which exalts for judgeship. " LoVe is the highest form of knowledge." — Hodge. 2. The highest argument for charity, for yield- ing to the prejudices or scruples of others, is the 630 possibility of our own error. "While this should not make us vacillating us to unmistakable prin- ciples, it should make us charitable, aiid in non- essentials exceedingly courteous. 3. If any man love God, the Bame is known of him. Here is the height of true Gnostic philosophy. There is something . better than to know, and that is to love God, and so be known of him with his kind of knowledge, so different from ours. Besides, the idea conveyed seems that being known of God we thus through love have the true knowledge. 4. We know. The apostle now, after the caution, goes on to say what thing we do know (although we do not, ver. 7). Ver. '4-6. An idol is nothing in the world, or there is no idol in the world ; that is, none such as the heathen conceived theirs to be. 5. As there be gods many and lords many ; that is, in the estimation of the heathen. The apostle does not here attempt to decide the verity of these so-called gods, or whether super- natural beings really abound, but only to place the one God above all the so-called gods of the heathen. Although the idol itself is nothing, some obtain the idea as conveyed " that in idol- worship real powers of sin are active in order to combat a false indifference regarding it." — 01- shauaen. The terms " god " and " lord " are used in other than a supreme or divine sense. Dent. x. 17 ; Ps. cxxxvi. 2, 3, etc. 6. We in him, to him, or for his glory. There is but one God "to us," and we "to him." By whom, through whom are all things, and we through him. He is Creator and Lord of all. 7. Howbeit, nevcrtliGlcss. That knowledge; that is, there is no idol. Ver. 6. Some, while acknowledging Jehovah as God and their God, saw him not as the one only God, but with a sincere conscience eat it as a sacrificial act. Their conscience being weak is defiled, is identified with idol-worship, and so contam- inated and degraded. 8. Meat commendeth us not to God, does not bring us near to God or influence our spiritual condition. The mere abstract question as to the eating of meat oflfered in idol sacrifice (ver. 1) was of little account. 9. Liberty of yours, your right to do as you please in this matter. It was not, as we now say, a sin per se; or of itself. A stumbling-block, a cause of offence. That Chap. IX.] NOTES ON FIRST CORINTHIANS. [Veb. 1. which is not wrong in itself may become so in its relations ; and hfere the great doctrin6 of regard for the scruples of others is taught. 10. Any inan, any man weak (ver. 9) in knowledge. , Sit at meat in the idol's temple. The case is here supposed of one who actually eats this meat in the very temple, by which one who is un- certain whether he is doing right or wrong is led to eat. In thus eating the person may have done it for sociality, and not with intent to show re- spect to idol-worship; but the appearance was bad and injurious in its example. Others regard it as actual idol- worship ; and although the apos- tle stops not to condemn it here, such say that ch. X. 14 refers to it. The plain point here, however, is, that certain things are to be avoided for the sake of others. Be emboldeiied, encouraged. He sins as one doubting, and is encouraged or literally up- builded, fortified in doing so by the course of these professed Perfectionists, or Christ's men (ch. i. 12), as some think them to have been who it may be claimed freedom from contamination. Paul, for the argument's sake, not now criticising the thing itself, deals with its effects, and claims that for the sake of weaker brethren they should not use their claimed liberty. 11. Through thy knowledge, as a- result of that liberty which you claim by virtue of your clearer understanding. Shall the weak brother perish. This is a supposed case. For whom Christ died. Here is a touching and powerful argument. We ought to be able to forego much for one of Christ's redeemed ones. 12. The argument is thus pushed to a logical demonstration of wrong. The unity of Christ and the believer makes the wounds of one felt by tlio other. Matt. xxv. 37. 13. To offend, to stumble. Many questions of duty still arise as to things in themselves not sinful, which must be left to the prayerful, pri- vate judgment of each individual. The spirit of concession is what we want wherever we believe that concession is for the good of the weak or less-informed brother. Even if he is mistaken in his view, it may be our duty not to oppose ; but if, on the other hand, the concession might prove a stumbling-block or for his hurt, we must hold fast. Thus the very same thing may be right or wrong according to circumstances. When the interests of the gospel seemed to require it, and no damage could result from the yielding, Paul circumcised Timothy (Acts xvi. 3); but undea: other circumstances (Gal. ii. 3-5) he stoutly re- fused to circumcise Titus. It is only by a prayer- ful desire to please God, and to promote the truest interests of our brother-Christian, that we can hope to decide aright those difficult, questions which will often occur as to things which are right or wrong according to circumstances. CHAPTER IX. THE APOSTLE ILLUSTRATES THE SPIRIT OF SELFrDENIAL BY HIS OWN COURSE, OF ACTION, AND AT THE SAME TIME VINDICATES HIS RIGHTS. Some regard the first part of this chapter as a direct answer to some denial of apostleship and charge as to mercenary motives which had been made by tlie false teachers, which in the latter verses (from ver. 19 onward) is applied as illustrative of the kind of denial advised in the previous chapter. Others take it that the first verses are merely introduced as illustrating forcibly by his own case the doctrine of self-denial. It is not improbable,' however, that some criticism at Corinth suggested the line of illustration, so that the inspired narrative at the same time gives answer to these objections (ver. 3), justifies the. apostle, and turns the very acts which had been objected to into a forcible example of the self-denial advised. The governing design of the chapter seems to us to be the same as ch. viii., and in accord with the views last referred to. Verse 1. Am I not an apostle? The words "Am I not free?" should in translation precede these. We may paraphrase thus: "Am I not at liberty to do what I choose, as much as any of you can claim to be, since I am an apostle. etc.? and yet (vor. 19) I practice thia self-denial which I advise." Have I not seen Jesus Christ our Lord ? This was considered as ground of apostolic au- thority. "Seen" does not merely mean had a 531 Chap. IX.] BIBLE NOTES. [Vee. 2-21. view of, but seen liim as receiving from him apos- tolic commission. It is probable the scene at Damascus is referred to here. Acts ix. 5 ; 1 Cor. XV. 8. 2. If I be not an apostle unto others, yet doubtless I am to you. He was an apostle to others also, but this expresses the idea that they, of all others, ought not to call in question his apostleship. The seal. Success in winning souls is one of the evidences that God gives his ministers. 3. Is this, in ver. 1 and 2, and not in what fol- lows. As to how satisfying was the evidence, see Acts ix. 15 ; xiii. 2 ; Gal. ii. 8 and 9, etc. 4. Have we not power, rights in various respects now specified, and yet we forego them, and hence I have urged (ch. viii.) self-denial not inconsistently. 5. To lead, about a sister, a wife, to have a Christian woman as wife. Brethren of the Lord. See references. These are mentioned as known cases of marriage among those who were Christ's apostlea, or who as relatives knew his views. Cephas, Peter. He is specially named after- ward. 6. I only and Barnabas. " Have we not a right to cease depending for support on our labors, and do as the other apostles by right do?" 7. Some one, it would seem, had claimed that they ought to work, and so Paul in passing illus- trates the right of all ministers to support. Charges, provision or expense. As in those cases, so the preacher of the gospel should be sup- ported. 8. Say I these things as a man ? that is, according to analogies drawn from human affairs. 9. If under the law of Moses even the ox was not muzzled, but was allowed a share from its work, how much more should gospel -laboring men now be ! Doth God take care for oxen ? The idea h, "Is his care confined to oxen?" It was not oxen-care, but the universal principle of reward for labor, that was meant to be announced. They are but the proximate examples of an outreaching law, including us in its ultimate concern. 10. Altogether ; rather, " by all means," or certainly, as in Acts xviii. 21. 12. Are we not rather? Have not we a better right ? Suffer all things. There were, no doubt, those in Corinth who would have accused them of mercenary motives, and so, unless some shall be 532 " stumbled," they use this great solf-denial ; yet the apostle is still careful to maintain the right of such reward. 13. This was the custom in Jewish temple-ser- vice, and. even also in heathen temples. Bee ref- erences. Are partakers with the altar, share with the altar a part. 15. My glorying void • take away my ground of boasting — namely, disinterested labor and self- denial. No mere human boasting is referred to. It is not, says Olshausen, a glorying before men, but in the sight of God a glorying without vain boasting — a proof of his devotion, because a free- will offering. 16. I have nothing to glory of. He would not have them think that as a preacher of the gospel he boasted thus, but only as a free preacher to them — a self-denial for the sake of the brethren and for Christ's sake. • Necessity. See Acts ix. 6. 17. There is such a thing as doing willingly or unwillingly what we are commanded or constrained to do, but if it is done willingly, there is a " rec- ompense;" or it may mean an accompanying chance of reward. Ver. 18. Notice here as illus- trative the will as exercisable and accountable, and as distinct from and consistent with necessity. Rom. viii. 30. A dispensation, a stewardship. Ch. iv. 1. If he would not do it willingly, still as a slave he must obey. We know full well how willingly he labored. 18. My reward, requital or recompense. He made this very opportunity to show self-denial a reward or wages. 19. Free. He was the servant of Jesus Christ. 20. The principle here is that of yielding in things indifferent or to mere prejudices, but it is no excuse for compromising with positive error.s. No one was further from this than the apostle. To them that are under the law. Some regard this as meaning the Jews just mentioned. As he is about (ver. 21) to speak of the heathen as without law, the Jews may here be thus further . designated as those under the law. Others refer it to proselytes, or those who had been converted to Jewish faith. 21. Without law, the heathen. Rom. ii.12-16. To these Paul becomes as without law. Lest the expression " without law " should be misunder- stood, he throws in a parenthesis by saying that he did not mean lawlessness,, for he was still faith- ful to the law of God — that is, the word, rule or Chap. X.] NOTES ON FIRST COEINTHIANS. [Ver. 1, 2. right — because under the rule of Christ. This justifies by faith, and through it assures obedi- ence. He thus claims that in all non-essentials he had practiced the utmost concession, and not used undue liberty so as to gain strength for Christ's cause. So in asking that they should allow for the prejudices of weak brethren, and even yield their preferences, he was right both in precept and example. 22. Weak (ch. viii. 7-10), having less know- ledge. By all means, at all events. 23. Partaker there of with you, with others in a common or joint communion. He desires full partnership. It is a community of grace. He would not only not be saved alone, but also would have as many as possible saved with him ; and to this end is self-sacrificing and self denying, never yielding a principle, always yielding a mero preference. The way to be sure that we are to be partakers at all is to work for the gospel. 24. So run that ye may obtain. The idea is that we must all strive as those running a race, and if we would obtain we must run like the one receiving the prize. There is no reference here to a limited success, but the illustration is intended to urge the importance of the greatest exertion. Points in Scripture analogies, as in others,' may be so far pressed as to be inapplicable. More than one may here have the prize. 25. Every man that striveth for the mas- tery, or that contendeth in the games. The com- parison is kept up. Is temperate, exercises self-denial. He re- nounces many things in order to secure the one thing. 26. Not as uncertainly, not as one aimless or irresolute. So fight I. The word has reference to one boxing. He is not like one boxing at some im- aginary object. 27. Notice how with this doctrine of self denial for the sake of others the apostle also teaches the great principle of self-denial in order to secure active service for Christ and the incorruptible crown. . Keep under my body. The idea is, " I strike myself." He views his own body as the carnal enemy to be overcome. Subjection, servitude. The body is a good servant, but a poor master. A castaway, disapproved, rejected. If Paul had occasion thus to strive, how much more we all I He pressed toward the mark for the prize, and hence had holy confidence and success. Phil, iv. 14-27. CHAPTER X. WARNINGS AGAINST UNDUE CHRISTIAN LIBERTY DRAWN FROM THE CASE OF THE ISRAELITES, AND FURTHER DIRECTIONS AS TO SELF-DENIAL IN RELATION TO IDOL SACRIFICES. The inspired writer takes occasion in this connection to enforce generally the importance of self-denial and of resisting temptation, but all this is incidental to the subject commenced at ch. viii., as is V quite evident from the closing verses, 23-33. The Corinthian Church had in it those who- had loose views of Christian libei;ty ; who were disposed to decide for themselves, without regard to the consciences of weak brethren ; who knew and felt but little of any such doctrine as self denial ; and who, as if Perfectionists, took self-confident views of right and wrong. The apostle in tho extended comment of these three chapters brings the whole subject under review, and gives us the great principles for our guidance. Verse 1." Moreover. Read " for," and con- nect directly with the previous verse. Here fol- lows a proof that to "run" is one thing, and to "obtain the prize" another thing. The fathers had most flattering evidence of their acceptance and of God's protection, but yet never reached the promised land for want of self-denial, self- control and from overweening self-confidence. Be ignorant, or overlook the fact. Our fathers. The Israelites as a people are thus spoken of as the fathers of the Church. Under the cloudy having evidence of divine presence and protection (Ex. xiv. 19); so also he provided for them a way through the sea. 2. Baptized unto Moses in the cloud and in the sea. By this sign of the cloud and the sea they were signified to be disciples or under the leadership of Moses. If the expression had 533 Chap. X.] BIBLE NOTES. [Ver. 3-17. liecn, " baptized unto John," we would recognize it as meaning that they were signified to be fol- lowers of John ; and so here by this miracle of the cloud and of the opening sea Jehovah signi- fied them to be " baptized unto Moses," or com- mitted to him as the leader of the organized Cluirch. The apostle then goes on to adduce other evidences of tlieir recognized spiritual rela- tionship. The Corinthian Church had had no stronger evidence of relation to Christ, and so needed still to watch and strive. 3. Same spiritual meat. God himself pro- vided for them manna from heaven and water from the rock. That spiritual Eock that followed them. Here is a sudden transition of thought from the natural source of supply to the Supplier. Not only had they food and drink from a spiritual source, but also the Provider was with them, even Christ. The word "Rock" is elsewhere used to describe him. Deut. xxxii. 4 ; 2 Sara. xxii. 2 ; xxiii. 3 ; Ps. xviii. 2, etc. He would not have the Corinthians ignorant of tlio special presence of God with Israel, and still more of the person- ality of Christ as with the Church in the wilder- ness. It is true, we may take it as meaning that the Rook was a type of Christ, but the idea here seems more intensive. 5. With many, with the multitude of them. 6. To the intent, for the purpose. 7. See reference. 8. Three and twenty thousand. In an- other place it is stated as twenty-four thousand, but it was usual to state intermediate numbers by the preceding or succeeding thousand. 9. Tempt Christ. Notice here, as in ver. 4, the name of Christ is used. Some have substi- tuted the word Lord, but the reading as here is best sustained and designed as in ver. 4. The allusion is to Num. xxi. 5 and 6, and the God- head is thus tempted wheu his forbearance is thus tried. 10. Num. xiv. 12. 11. For ensamples, or to make impression or for admonition. Upon whom . the ends of the world are come, to whom are these last times. Various epochs in the Church are called " last times" in reference to what has gone before, and specific reference is sometimes had to the closing up of the Jewish dispensation or to the second advent of Christ. The destruction of Jerusalem and of the temple occurred only a few years later. 12. Let him that thinketh he standeth 534 take heed lesj) he fall. This refers to self- confidence and boastful security. 13. This is the all-encouraging promise. He even has an oversight of our temptations. 14. Flee from idolatry. The former verse gives the full encouragement to attempt this. The apostle singles out idolatry (ver. 7-11), be- cause the whole discussion had arisen from a question about eating meat sacrificed to idols. It was not wrong in itself, but seems to have gone so far as not only to distress some brethren, but also, by being done in idol temples, it had all the appearance and force of idolatry. The apos- tle now (ver. 14-22) shows, by illustrations drawn from the Lord's Supper and from Jewish sacri- fices (ver. 18), that those who used their so-called Christian liberty thus not only oflTended brethren, but also became identified with idol-worship. 16. The cup of blessing, the cup which is set apart from a common to a sacred use by a blessing pronounced. Communion, or partaking of. It identifies the believer most thoroughly with Christ. As the blood and body of Christ are here spoken of, this verse is made a ground for the Romish doc- trine of transubstantiation ; but this verse does not decide that the actual blood and body are partaken of. Such criticism applied to manifold other passages would make them absurd. John vi. 35 does not mean actual bread. 1 Pet. i. 2 speaks of the sprinkling of the blood of Jesus Christ, but it does not mean actual sprinkling. So 1 John i. 7 : " We have fellowship (com- munion) one with another," does not mean that we partake of each other's substance. All that is denoted is that identified relationship which the symbol of such a social ordinance signifies. See Eph. v. 30 and the context there, which shows the real meaning. 17. What is (ver. 16) predicated of our com- munion with Christ is now predicated of our communion with each other. In the same sense that we partake of his body •we become one body, parts of each other. In the former verse we claim a real body to be partaken of; just so must we claim here a real corporeal transfer among one another. We are a " body of Christ " and a " body of each other." But it is plain that the whole idea intended here is that of fellowship, identification, and such relationship as might well lead a looker-on to say, " These men serve Christ." So this example is applied (ver. 20) as discouraging the use of their liberty of view (ver. 23) so as to engage in another servic9 Chap. X.] NOTES OK FIRST COKINTIIIANS. [Vbk. 18-29. having in it (ver. 20) a fellowship, a communion inconsistent with Christ-service. Being many are one bread and one body. Both words are used to denote all the more im- pressively the oneness ; or we may render it, "Since, or as it is one bread, we being many are one body." A good reason for this unity or iden- tification is the fact that all have one bread or body, even Christ, and he is the Nourisher. 18. The apostle now by another example shows that those who are partakers, as were some of the Corinthians, are reasonably identified with the idol-service. Behold Israel after the fleeh ; that is, the Jewish nation as such. Partakers of the altar ; that ia, in commu- nion with the God whose worship it celebrates. 19. The apostle is now- careful to say that he does not, as in the illustrations, recognize there being any real god in this offering, or that there is any real power in these sacrifices. But never- theless idol-service is opposed to God-service, for it is in the interest of Satan, and although not a divinity-service, is a devil-service. Ch. viii. 5. 20. They sacriflce to devils. This is the real result. 21. There was therefore inconsistency in such feast-eating, even although they did not recognize idols. It was playing into the hands of the pow- ers of darkness. 22. Do we provoke the Lord to jeal- ousy? Such' inadequate human language we have to use to express ideas as to God, and yet he is never provoked or jealous in our sense of anger or hatred. See Gen. vi. 6. But it is the ex- pression of his holy and righteous determination to have no other gods before him. See Elx. xx. 5 and references. To dare to do this we ought to be stronger than he. 23. All things are lawful for me, but all things are not expedient. Now the apostle sums up in this well-stated aphorism as in ch. vi. 12. Just the eating of that meat as a legal thing was not unlawful, but circumstances might be such as to render it inexpedient, and so wrong. Things not unlawful may be so inexpedient as to be sin- ful. In this case not only weak brethren are stumbled, but also this conformity to the idolater by eating of his sacrifice in his own temple is a service to the powers of darkness, even though the idol is not regarded and no worship is intended. Great lessons as to abstinence for example's sake, for the scruples of others and for Christ's sake, are here taught. Udify not, do not upbuild. 24. Wealth, or welfare ; that is, his brother- Christian's advantage. 25. Shambles, markets. It was not their duty to be constantly inquiring as to meat exposed for public sale, whether some priests had sent it. Asking no questions for conscience' sake. Conscience did not require such inquisi- tion. 26. For the earth is the Lord's and the fulness thereof. This was a common form of expression before meals. Ps. xxiv. 1 ; 1 Tim. iv. 4. 27. Whatsoever is set before you, eat. Let him take it as an unrestrained gift of God. 28. The inspired word now proceeds to direct as to the use of this sacrificial meat under other cir- cumstances. Any man. This may mean that some fellow- guest who is a heathen makes this statement, either for test or embarassment to Christian guests, or in order to do honor to his idol. If so, in order to show him that you design no such honor, eat not ; and also lest, if under these circumstances you eat, the conscience of some brother is wounded. 01s- hausen and Ilodgc, however, regard the "any man " as some fellow-guest who is a Christian. If he thus believe, refrain out of regard to him and for the sake of conscience. Ch. viii. 7. It is not only that you should yield to his prejudice, but also lest you wound his sense of moral obligation, or else lead liim to do that which his conscience does not clearly approve. For the earth is the Lord's and the ful- ness thereof. This clause is not found here in the best Greek manuscripts, and is no doubt transcribed by mistake from ver. 26 in the text from which our translation is made. The preced- ing word translated "for conscience' sake" is the same in both, and the eye might easily catch it and copy wrongly. 29. This is repeated, lest it should be thpught in the former verse to mean foi* his own conscience' sake. Why is my liberty judged of another man's conscience ? We may freely give the sense thus : " Why should I so use ray liberty as to be condemned by the conscience of another ? For (ver. 30) if I partake with thanks, why should I expose myself to be evil-spoken of in that which I give thanks,, Why should I make that to be sin in itself which is intended as di- rectly the opposite of sinful? Let not your good be evil-spoken of." This seems to be the meau- 535 Chap. XI.] BIBLE NOTES. [Veb. 1-5. ing. Pott takes it as the language of a perfection- ist, or liberty-claiming Christian, and reads (ver. 29), "Why must my liberty thus be judged?" etc.; and then you may take ver. 31 as the answer. In either case the idea is that of yielding in what is otherwise right if it is a cause of stumbling to another. 30. By grace be a partaker, if I partake with thanks. See ver. 29. 31. To the glory of God. This yielding spirit in non-essentials glorifies God ; and we are to do all, things with the great object in view to promote the advance of his kingdom, the welfare of the saints and his glory. 32. None offence, no occasion for sinning. Neither to the Jews nor to the Gentiles ; that is, to any of any class out of the Church, or to those in it. 33. As I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Join with this the first verse of ch. 11, as it is the closing clause on the subject. It is well to study care- fully the whole advice of the inspired apostle as to self denial for the sake of others, as to avoid- ing the appearance of evil, and as to conformity to the world. We know of no part of Sacred Writ more carefully guarded, and yet it is too often quoted in behalf of the very errors it would restrain. The Christian prone to worldly amusement not only believes (ver. 27) in going to the 'feast, but forgets that if in the opinions of others certain indulgences are not expedient, they are to be avoided, even though his own conscience may not condemn them. If we may be Gentile to the Gen- tiles, as we may so much as to partake with them, surely we may be Christian enough to the Chris- tian to refrain where he regards it as unlawful, Ver. 28. While the apostle allows Christ's fol- lowers in matters not in themselves sinful to iiffil- iate with unbelievers, he ever cautions them not to do this when it may have the appearance of sustaining false views (ch. viii. 10), or when by it the conscience of others is misled. Whatever would glorify God and save souls was the object ; and to this end even lawful things were sometimes to be avoided. Questions such as these are always modified by circumstances ; and the private be- liever, after due prayer and study, after knowing the prevalent view of the Church and discerning the principle here laid down, must come to his own conclusion. I am always more anxious in such cases to know what the people of God will say than to know what the world will say, for it cannot be expected to be a correct judge. Cha- rity, sympathy and love for the brethren will lead Christians to restrain and forego much be- cause of the conscience of others, and will also lead those others not to judge harshly those who in matters undetermined act differently from their own judgment. CHAPTER XI. DIRECTIONS AS TO MATTERS OP CHRISTIAN CONDUCT IN PUBtiO CHURCH ASSEMBLIES. Verse 1. See close of last chapter. 2. This is a conciliatory introduction to a new subject. He could not say this of all of them, but no doubt many were faithful. Ver. 17. 3. The head of the woman is the man. It would seem that among other errors creeping into the Corinthian Church was a tendency of women to assume the prerogatives of men. The principle is that of order and subordination, not founded on inferiority, for here it is said the head of Christ is God, but founded on the assignment to each of his sphere or office-work. 4. Praying or prophesying. This refers to public service, and probably to special gifts as conferred in former times. Ch. xiv. 27. Having hio head covered. The Greek is, 536 " having something on his head downword." It refers to some new fashion of " man-millinery" then creeping into the Church, which had not the sanction of religion, and which in spirit was op- posed to proper appearance. > Some take it, that men were disposed to assume the veil or ape femi- nine arts, but of this we know not. ; Dishonoreth his head, his own head ; or Christ as the Head (ver. 3) may be here referred to. He does that which is unworthy of the po- sition he occupies. 5. Directly the opposite is affirmed of the woman. It was customary for all women to ap- pear in public veiled, and hence it was the symbol of modesty no less than of dependency and sub- jection. Chap. XI.] NOTES ON FIEST COEINTfllANS. [Ver. 6-14. Even all one as if she were shaven. Only disreputable women in general wore not or re- moved the veil. Shaving the head was the pun- ishment of an adulteress. This clause therefore is equivalent to saying that she puts herself on a level with the "shaven." 6. Let her, or, "I advise her to conform to one class or the other, and choose her grade." The same independence which would justify the one might justify the other. 7. He is the image and glory of God. It here speaks of man as praying and prophesying (as did priests of old). He represents the do- minion of God, as a woman does not. It does not mean that woman is absolutely inferior, or that she is not also the image and glory of 'God, for Gen. i. 27 includes both ; but man is officially so in this regard. So God himself in his Fatherhood is spoken of as greater than the Son (John xiv. 28), and God as the head of Christ. Ver. 3. Yet is Christ one with the Father. John x. 30. The woman is the glory of the man. There is a sense in which man is intended as the head, but in it woman is not subjected as a slave, but for her glory as well as his. Tiio apostle intends to recognize order of position as designed, but not for the purpose of showing any natural inferiority. No son or daughter feels the mother degraded when the home is spoken of as the father's house, and this recognized headship is not in any wise degrading. 8. Tins historical fact is liamed merely to show that thus orderly relationship was intended.' That it does not degrade woman is sufficiently proven by the fact that to Christianity she owes the com- manding position she now is entitled to and enjoys. 9. The other historical fact, that woman was made as a helpmeet to man, is also thus noticed. 10. For this cause ought the woman to have power on her head, because of the angels. I have no doubt the Corinthian Church understood this verse much better than we do, for it\ probably has a reference which customs or circumstances .then existing explained. So, many assert that " power" is here the name of the " veil or head-dress as the symbol of man's powet oyer the woman." " Because of the angels" is inter- preted to mean, "because they were in the pres- ence of the angels." I prefer the view of Bengel, who regards reference to be had to the fact (Isa. vi. 2) that the angels cover their faces before Je- hovah, This accords with the illustration of ver. 3. I would paraphrase thus: "It is becoming Vol. II.— 68 that women have on their heads the sign of sub- jection, just as do the angels." Whatever may be the construction of this most disputed verse, the context leaves us in no doubt as to the general drift of its meaning. 11. The npostle would guard against the idea of dependent inferiority or abject subserviency. Official subordination is consistent with equality. In the Lordj in the ordering of providence by divilie command, or we may read, " as to church relations." See Crosby. It seems to us ■that all along there is a special reference to women as members of the Church and participants in pub- lic worsliip. Ver. 4 and 5. 12. There is mutual dependency, and while man has a certain conferred spokesmanship, as had Peter among the apostles, it is hot natural supe- riority. • It is ever to be borne in mind that not man but God is the only real, underived Superior. 13. Comely, becoming. There are certain ideas of propriety, and a certain consciousness thereof, stamped upon our natures, which can be appealed to behind all customs or human preju- dice ; and this is one of them. Besides, in cases which are not those of what we may call organic right and wrong, there are mere custom-views of propriety which as a matter of duty ought to be yielded to, and the breach of which is uncomely and sinful. The apostle has fiilly illustrated this in ver. 23 in the distinction between unlawful and inexpedient acts, and how inexpedient £|,cts be- come sinful acts, in ver. 28. Uncovered, only as the profligate woman would appear. 14. Nature has made a distinction, and when- ever men or women attempt as a system to oblit- erate it they err. God never intended men to try to be women, nor women to try to be men. Each is supreme in his or her own sphere. That of the man is that of government, but it is such good government that toa good womail it is never felt as government or as exercised authority. If it is, either the man has no right to assert his dominion or the woman needs it. The sphere of woman is that of ministration. The veil was at that time in Corinth, and in all Eastern countries, the sign of virtue and modesty, and so the long hair is here spoken of, for this let fall in tresses is the permanent, ever-present veil which could be drawn over the face to hide it from conspicuous gaze. The Greek word here for covering ■ means a long flowing robe, and is applicable to the hair. "While the forms of covering may vary, the distinction of long hair is the " nature "-groundwork of the 537 Chap. XI.] BIBLE NOTES. [Ver. 16-27. habit ; and would that all modes of dress had so much foundution hi nature ! It is observable how universally " iu all ages and countries long hair has been considered an ornament to females " and unbecoming to males. 16. Seem to be contentious, disposed to dis- pute the grounds. Tiie apostle now uses his di- vine authority, and says we cannot yield to such, for there is neither custom nor precedent for it, here or elsewhere. How in the Church as in the world there have ever been busybodies disposed to dispute prevalent and established customs, and to contend against them I 17. Tlie apostle now proceeds to another abuse — one not only proposed, but one which had also actually crept into the Church. 18. In the church, as a congregation ; in which sense the word is always used in Scripture. 19. There must also be heresies ; that is, as the ground or cause of divisions. Ver. 18. There is no special reference to the words " here- sy " and "schism " (division), with the distinctions as we use them, but " heresy " here denotes free- thinking, and sects as causing division or schism. That they -which are approved. God thus permits dissension as a means of sifting out the wheat from the chaff, the tested ones from the dross. 20. This is not to eat the Lord's supper. The idea is " coming together as you do is not the way to eat the Lord's Supper." In its institution the Lord's Supper followed di- rectly after the Passover supper, and in early times it seems to have been connected with a reg- ular meal, and to have been celebrated as often as each Lord's Day. At these meals each brought a supply, and it is probable that instead of a mu- tual love-feast, parties Iiad come to cat by tiiem- selves ; and the Lord's Supper in the raidsj; or at the close was not properly celebrated as a com- munion of all Christians with each other, and in commemoration of their mutual Saviour. 21. For in eating every one taketh before other his own supper, etc. The picture is that of persons coming together, all bringing what they could with them, and instead of shar- ing it together, while some have a scanty meal others eat and drink immoderately. 22. Despise ye the Church of God ? "Do ye make light of this Christian assembly?" In thus eating greedily and slighting the ordinance of the Lord's Supper they did despite to God's ordinance. It was customary iu the early Church to have festivals or feasts, called "love-feasts," to 638 wliich each Drought something, and the Lord's Supper seems to have been intended by the early Christians to bear about the same relation to it that it did to the passover. Compare Acts ii. 42, 46 and xx. 7, 11. But it had totally degenerated, so that the idea of "communion" was lost sight of, and it seemed rather like a selfish feasting for some and a' scanty provision for others. Shame those that have not, mortify or look down upon the poorer ones. 23. The inspired apostle now takes occasion to declare emphatically the proper order and design of the Loid's Supper as a communing conifinemo- rative ordinance. I have received of the Lord. He claims divine instruction as to this particular service from Christ himself. Took bread. This was probably the unleav- ened bread of the passover feast. 24. This is my body, the symbol of my body, broken for sin. If we take it literally, as does the Romish Church, we must also take the cup to be his blood (Matt. xxvi. 27, 28), for it is said, "This cup is my blood." When Christ says, "I am the door," "I am the vine," there is just the same reason to understand his words literally. 25. When he had supped. The same is cor- rectly rendered, " after supper" in Luke xxii. 20. New testament, new covenant; that is, the sign of that covenant which replaced the Mosaic covenant, and was in that sense new. The old covenant secured blessings to the Jews as a nation, and involved promises which led them to look to better things; but this new covenant seciired eternal redemption through Christ. See the com- parison as made in Ileb. ix. 15 ; x. 17. 26. As often. They were doing it often, but not in remembrance of iiim. Show the Lord's death, celebrate the act which declares your remembrance of him, and your faith in him as a risen Saviour again to appear. 27. Unworthily, without due consideration. It does not mean with a sense .of ill desert, nor luis it reference to a mistaken partaking, but rei'ers to sincerity and consideration. Guilty of the body and blood of the Lord. He who insults an accredited agent is regarded as insulting the principal. He who dis- honors the sign dishonors the thing signified ; and so he who trifled over this ordinance trifled willi the sacrifice made for salvation, with the mosi precious memory of the world, and so was guilty of the body and blood of the Lord. Chap. XII.] NOTES ON FIEST CORINTHIANS. [Ver. 1-3. 28. So let him eat ; that is, after proper forethought and examination. It does not mean that he must have found himself without fault or even strong in faith, and that he must have assur- ance of acceptance, but he must feel a real interest in Christ, an earnest desire to quit sinning, and a real faith, even if feeble. 29. Bateth and drinks th damnation, judg- ment or condemnation. ■ He sins in the very act of partaking. It does not mean a final, irrevers- ible curse, for it is the believer who is being spoken of. He is performing a self-condemnatory act. Ver. '36. Not discerning the Lord's body, not dis- tinguishing this part of the Supper, which is intended as a type of the Lord's body broken for sin, from an ordinary meal. This mode of eating includes the idea of not showing a proper appre- ciation of, or reverence for,- the ordinance. 30. Many are weak and sickly, etc. This inay refer to a want of moral health on account of a mistaken use of means of grace, but most refer it to actual judgment in the form of preva- lent disease and death. As the context is figur- ative, it seems to me to refer to moral debility and sleep. Olshauscn regards both moral and physical disease as referred to. 3L If we would judge ourselves, we should not be judged ; if we would examine ourselves, we 'should not need the judgment or condemnation of God. 82. We are judged; that is, as in ver. 3, when either spiritual or temporal derangement or punishment is manifest. Chastened of the Lord. God in chastening his people has design not less merciful than in his more direct favors. We should be not condemned with the world, or under the same condemnation with them. Our trials are for repentance and faith, and so for salvation. 38. Tarry one for another. They had been used to eating in parties or cliques, and not on one broad communion principle. He would have them not hasten into the ordinance in this way, but to wait, and so unite. It was communion. 34. If any man hunger, let him eat at home. It was not to appease hunger; and now that the once harmless social character had over- topped the other, he thus warns them. Unto condemnation. The same word as damnation or judgment in ver. 29. The rest will I set in order when I come. There may have been other abuses, and Paul promises to order all things aright when he should visit them. CHAPTER XII. SPIEITUAL GIFTS, AND THE VAKIOUS DUTIES OF EACH MEMBER TO EVERY OTHER AND TO CHRIST AS EISULTINa THEREFROM. 'Verse 1. I would not have you ignorant. An emphatic way of saying, " I would have you fully informed." Ch. x. 1. According to promise, the advent of the Mes- siah liad been attended by miraculous signs and wonders as an assurance of the reality of the new dispensation. The apostolic age was an age of miracles and signs and wonders. With the great commission, " Go ye into all the world and preach the gospel to every creature," was the promise, " These signs shall follow them that believe : in my name shall they cast out devils ; they shall speak with new tongues ; they shall take up ser- pents, and if they drink any deadly thing it shall not hurt them ; they shall lay hands on the sick and they shall recover." Mark xvi. 15, 17, 18. The day of Pentecost fully introduced the fulfil- ment of this promise, and the gift of tongues and other gifts were not confined to a few, but diffused among the masses. Every good is liable to some abuse, and hence soon there were those who vied with each other — some boasting, some envious, some as impostors pretending to gifts they had not, and others intruding the use of their gifts at im- proper times. Ch. xii., xiii. and xiv. are devoted to a consideration of these gifts — how they are to be used, and the relation those having them bear to one another and to Christ. 2. Ye know that ye were, or when ye were. The apostle reminds the Corinthians that they had but just come out from allegiance to dumb idols, by whom they were led or influenced. This is a reason for instructing them, and a ground why they should not be lifted up, but feel them- selves in need of instruction. 3. No man speaking by the Spirit of Qod 539 Chap. XII.] BIBLE NOTES. [Vbr. 4-12. calleth Jesus aocursed.etc. The apostle now proceeds to give them a general test by which they may distinguish between those who have the gift of tongues from God and those who are impostors or infidels. He tells them emphatically that any one thus speaking by tlie Spirit of God will not curse or anathematize Jesus ; and on the other hand any one declaring this Jesus to be the Mes- siah, Jehovah or the promised Lord, gives evi- dence that he speaks by the Holy Spirit. Compare Acts ii. 4. 4. There are diversities of gifts, but the same Spirit. They must not, however, expect the same form of exercise of gifts. It is diversity in unity. There are diversities of gifts consistent with the same Spirit-power. 5. Administrations. It is the usual word for ministry, service. It sometimes has the sense of " distributions." Either gives a good meaning here. 6. Operations, ipodes of manifestation and actions or eftecta. Worketh all in all; that is, effects all, results iu all. 7. Manifestation, the power of using or bringing to light. To profit withal, for advantage, for his ben- efit and that of others. 8. The word of wisdom, the power of com- municating wisdom. It is not certain what is here intended by the "word of wisdom" as dis- tinct from the "word of knowledge." "Wis- dom" probably refers to that imparted spiritual insight which enables the possessor to declare in faith this "hidden ■wisdom," the revelation of Jesus Christ. The word of knowledge. This, then, refers to the same result as reached by instruction and by learning. 9. To another faith. With one his faith seems the prominent grace imparted and in exer- cise. As all Christians have faith, it refers to degree and to special gifts and manifestations. All along special spiritual power is referred to, out of what we would now call the ordinary course of grace. God has suited his dispensa- tions to the needs of the Church. When pillars of cloud and fire and Eed Sea divisions and manna and water from the rock were needed, he provided these. When, in order to attest the Messiah and the new covenant dispensations, other things were needed, then came those vari- ous gifts. Because certain extraordinary events happen in one age of the Church, that of itself 640 proves nothing in respect to another age. With tlie history of the past to guide us, and with the completed canon of Scripture, there is less need for any special spiritual manifestations. Gifts of healing. See reference, and Act3 iv. 30. 10. Working of miracles ; that is, not only the special gifts of healing, but also more general miraculous powers. Prophecy. We have the gift of tongues and prophecy compared in ch. xiv. See especially ver. 5 and 24. It refers to a form of communicating truth under divine influence, in which not only is the hearer impressed as in a mystery, but also obtains knowledge of truth. Some make the dis- tinction that while the apostles were permanently inspired, the prophets who had the gifts here referred to had them only specially and at times. Discerning of spirits. Those who had a special gift or ability to distinguish between those having true Holy Spirit gifts and those simulating or having only evil possessions. Kinds of tongues, Acts ii. 4. Interpretation. The power to interpret, without learning it, the language which another had uttered without having learned Jt, was a gift distinct from that of the speaking. Both might or might not be possessed by the same person. One might know what ho says and moans in a certain tongue without being able to interpret it well. 11. All these worketh that one and the selfsame Spirit, etc. The same Spirit worketh or empowereth with all these gifts, granting to each as to him seems for the advantage of the gospel. In this peculiar formative age of the Church, when it battled against superstition iu every form, behold how fully God endowed his servants with special gifts for the emergency. He will never forsake his Church. He makes an ark for it, he divides the sea, he causes walls to fall with the blowing of a trumpet, he gives both victories and defeats to the same end, and he con- fers upon his disciples such varieties of supernat- ural power as meet the emergencies of the Church of this period. There is division of labor and bestownient as he wills, but he always wills for the welfare of his Church. 12. As the body is one, and hath many members, etc. He would have them bear in mind that all were parts of each other, Christ being the body and they the members. Hence there is no reason for division or jealousy. Are one body, form one body, or are parts of Chap. XIII.] NOTES ON FIEST CORINTHIANS. [Veb. 1. this one body of Christ, and so of the Church/ which is called his body. 13. Baptized into one body, are so moved upon as to be constituted one body. Baptism is here used, as often elsewhere, not for the usual act, but, for the pouring out or descent of the Holy Spirit, as in the latter clause of Acts i. 5. To drink into one Spirit— haye imbibed or received one Spirit. 17. This all shows the importance of each, and answered all cavils against special gifts. 18. As it hath pleased him. It is a sover- eignty, but it is always exercised for the good of his Church and people. ■ Rom. viii. 28. 23. Less honourable, less comely or attract- ive. The Corinthians had no doubt magnified certain conspicuous curiosity-exciting gifts — as that of tongues for instance — over prophecy, which was (ch. xiv.) more important. He draws an an- alogy from the body, in which we take special pains to foster that which is least attractive. This also gives a. good reason why the least attractive should feel that they might not be the less use- ful. Our comely parts have ; that is, have be- stowed upon them. 24. Tempered, compounded, commingled or adjusted. More abundant honor. We take special care of these less conspicuous or attractive parts because in their welfare is involved that of the comely parts and of the whole body ; and if not cared for, there is not only local trouble, but also (ver. 25) " schism in the body." The same law holds good in the Church. 25. Schism, division. Should have the same care. No more per- tinent illustration could be fjjund to convey an idea of the mutual and involved interest of. each and every one in the other, and all in Christ. Oh that our erring hearts could more fully act out the principle ! 28. Helps, governments. These may allude to deacons or helpers of the poor, and to ruling elders, but we cannot affirm with certainty the particular office designated. The other offices have been referred to before. Ver. 10. 29. Are all, are all to be expected to be. 31. Covet earnestly the best gifts, desire the better gifts ; that is, in contrast with the con- spicuous ones. This meaning is tenable, especially as "best" is more literally rendered by "better;" but it may mean to encourage a desire for higlicr attainments, which is not inconsistent with respect for the lower. This coveting or emulating or wrestling for is consistent with ver. 7 and 18. A more excellent ■way ; Gr., " a way accord- ing to excellence," that is, the best way. These gifts are to be sought not in strife, not by wrong efforts, not with jealousy of those having higher gifts or a disdaining of those with lower ones, i)ut there must be one ever-prevalent, overruling prin- ciple ■ regulating ' the whole — namely, love. Ch. xvi. This will give to each member its place, will recognize diversity not only as consistent with unity, but also conducing to it, and will permit all this holy coveting, because beneath and above and around all is that controlling love which gives to each the consideration of an indispensable mem- ber, and recognizes the union and communion of the Church with Christ as the Head, one and in- divisible. CHAPTER XIII. THE PREREQUISITE NECESSITY AND SUPERIOR EXCELLENCE OF LOVE BEFORE ALL OTHER SPIRITUAL GIFTS. Verse 1. Though I speak, etc. Among the spiritual gifts which excited the ambition of the Corinthian Christians, that of tongues seemed the most coveted. The apostle in the last chapter has noted that not the most conspicuous gifts are the most desirable, and also in ch. xiv. proceeds to compare this gift with prophecy, etc. Now here the inspired narrative pauses, as it were, in the discussion in order to give prominence to that root-gift, the greatest of all grace3-:-that of love — not so much to exalt it in our conception above all other gifts, as to present it as the indispen- sable condition to the proper exercise of any of them. The speaking with tongues and prophecy and faith and knowledge will in nowise substitute it. This we need to feel and learn not less than did the Corinthians. Tongues of men and of angels. Here we 541 Chap. XIII.] BIBLE NOTES. [Veb. 2-12. liavo tho gift of tongues in its higliost conception. Ver. 10. Charity. It ia not the equivalent of our word "chanty," but means "love" — the love of re- spect, regard, devotion; the love which is directed to God as its object, and includes therefore love to man. It is the love which produces unity with Christ and unity with his people, and makes of tlie Church that one body presented in ch. xii. Sounding brass or a tinkling cymbal, loud, empty, forceless sounds. The illustration is drawn from noisy and coarse musical instruments so beaten as to give none of the delicate melody of music. 2. Compare ch. xii. 10. Understand all mysteries. As usual in its Scripture sense, mystery here does not mean things which cannot be understood, but things not to be known by natural power, but revealed of God. Probably it is intended to include some of the particulars named in ch. xii. 10. I am nothing, I am Avortlilcss. 3. Give my body to be burned, submit to the greatest pain and self-sacrifice. Men have ever inclined to do acts of penance by self-denial and self-torture, and to make of these a merit. It may be our duty to suffer for Christ's sake, but if so it is because of love, and not as a purchase of or substitute therefor. 4. We are now given fifteen characteristics of this true love, which are specified as in contrast with the spirit which some of the Corinthian Christians had shown. Suflfereth long, beareth patiently. Is kind, the idea of usefulness is included. Vaunteth not itself, is not a boasting seeker for (ipplauso. 5. Unseemly. See ch. xi. 5 and 6, etc. Seeketh not her own, is not selfish, but dis- interested. Is not easily provoked. The idea of retain- ing resentment seems intended or included in the original Greek. Thinketh no evil. This may either mean, "is not suspicious," or, "is not always thinking of the evil another has done." 6. In iniquity, in untruth or unrighteousness. 7. Beareth all things. It may either mean that it is not fierce to assert its rights (ch. ix. 12), or that it bears wrong from others without finding ' it a pleasure to expose the wrong-doers. Believeth all things, is not suspicious. Hopeth aU things, puts the best construction on men's acts. , 542 Bndureth all things, ia horoio under pcrso- cution. "Ver. 1 had reference to annoyances and troubles; this to suffering and persecution." — Hodge. 8. Never faileth. This love never gives out. It is an unflinching perseverance of love: it is imperishable. With regard to any unmixed good this is the climax-word to be said of it, and this can be said of no human possession but love. Shall vanish away, shall become useless. This human knowledge will be replaced by a higher perception. 9. We know in part, etc. Here an imper- fection is predicated of knowledge and prophecy, which it is intimated does not belong to love. The two former may be spoken of as special spir- itual gifts (ch. xii. 8-10), although some take the sense as more general. Love is more a founda- tion-thing, and as such in its existence here more perfect than the other two, and as such it may be here expressed. 10. That which is perfect. That which is perfect will be come when the Christian reaches heaven. 11. The inspired word now illustrates by two comparisons how this state is imperfect, and is to give place to a different one. I was a child. That which we have as chil- dren may be real knowledge, but for a man it would not be called knowledge ; that we account smart in a child is often silly in a man. It is not that this child-knowledge is useless to the child, but it becomes useless because superseded. There is an enlargement which renders the small, real power of a child no power at all. There will be no need of these gifts of "prophecy, tongues and knowledge" (ver. 8) in tho glorified state, because we have arisen to a higher life, where difierent kinds and degrees of gifts will be exercised. There will even be such a difference between our knowledge here and our knowledge there that, the very name of the former is not descriptive; and this knowledge may be said to pass away, as giving place to the superseding knowledge of heaven. 12. We see through a glass darkly ; that is, through an imperfect mirror. I know even as also I am known. " Here God reigns in us, but in the perfected world wo shall also be entirely in him, and then first behold him as he is (1 John iii. 2), whilst we here see him only as he is in us." — Olshausen. Thus may we be said to know as we are known. The design of all these verses after ver. 9 is to Chap. XIV.] NOTES ON FIRST CORINTHIANS. [Veb. 1-12. showthe imperfection of all gifts enumerated in ver. 8, except love. This exalts the value of this love, and at the same time shows these Corinthians how imperfect, after all, are these spiritual gifts which they were inordinately coveting. 13. Abideth. These are spoken of as more abiding than certain spiritual gifts, as tongues, prophecy, etc. The faith here spoken of is not that of ch. xii. 9, but in its usual general sense. and hope is that sure confidence and felt security which succeeds faith. All these three are the more permanent bestowments, but love is the one excelling. The apostle having thj.is magnified love, and placed it in position as the chiefest among spiritual excellences, is now prepared (ch. xiv.) to compare more fully some of the special spiritual gifts (ch. xiv. 10) which have been under discus- sion from ch. xii. CHAPTER XIV. DIKECTIONS AS TO THE RANK AND EXERCISE OF CERTAIN SPIRITUAL GIFTS. VERsr! 1. Follo-w after oharity ; seek to have tliis love foremost, yet not to the exclusion of special spiritual gifts. But rather ; that is, especially that ye may prophesy. This was the awakening power in the Church, and hence so important. 2. Speaketh in an unknown tongue. Amid their strife for eminence many d.esired this gift of speaking in other or many languages, as more imposing than mere declaring of the truth, as in prophecy or preaching. Howbeit in the Spirit; although by the Spirit's power he speaketh mysteries or things be- fore unrevealed or unexplained. 3. Prophesieth, etc. This was an age of the Church in which there was special need of upbuilding and advice and consolation ; hence prophecy, as presenting the truth and applying it, was for the time being more important than "speaking with tongues," although the latter was more demonstrative, attractive and astonishing. 4. Edifleth himself. The advantage is con- fined to the speaker, for others cannot understand it. 5. Rather, still more. Greater, more useful. Except he interpret. In that case he is un- derstood, and in such case is equally useful to others with one prophesying or preaching revealed truth. 6. By revelation, or by knowledge. The idea is by revelation or by knowledge, through prophecy and through teaching. The words " revelation," and " prophesying," and " knowledge," and " doc- trine " are to be connected, as revelation and knowledge result from prophesying and doctrine or teaching. The "speaking with tongues" seems to have been the popular or most awe-inspiring gift to the Corinthians. They admired wonder and mystery more than truth. The apostle would have them feel that the useful was superior to the wonderful. 8. Uncertain, confused, unintelligible. It is strange how the same wrong tendencies in every age seem to have outbreaks and pfevalency. Rea- son would say that none after the Corinthians would make such error, but in how many churcli- services of the present day are there parts which the masses cannot understand, and what efl'orts there are to speak in unknown tongues rather than to reveal revelation (prophesy) or interpret 1 10. There are, it may be, so many kinds of voices. We may give the sense thus: "There are, for instance, many kinds of lan- guage in the world, and none of them is voiceless that is incomprehensible." The idea of this and ver. 11 is, that the gift of tongues needs interpre- tation, for these tongues have meanings; but if (ver. 11) the meaning of the voice is not known, there can be no intercourse. Hence prophecy was to be preferred (ver. 5), unless the speaking with tongues was accompanied with interpreta- tion. 11. A barbarian, or foreigner, not understand- ing the language. 12. Zealous of spiritual gifts (ch. xii. 1), desirous of having them, excelling in them. It was right to be zealous in them, but while love (ch. xiii.) was to be exercised at all times, these gifts must have their order of use. To the edifying of the Church; that is, seek those which can be understood. Ver. 5. The apostle then goes on to show that he would not have the gift of tongues undervalued, but would have them seek to have with it interpretation, so that it could be understood. Ch. xii. 10. 543 Chap. XIV.] BIBLE NOTES. [Ver. 13-22, We must constantly bear in mind that this Epistle addressed itself primarily to certain existing evils in a particular Church, and also has reference to certain sjiiritual gifts and man: ifestations that were peculiar to. that age of the Church. For this very reason we have to deal more with obscurity; but it is well re- markpd by ono of tlie Futhors that "tho ob- scurity arises from our ignorance of the facts described, which, though familiar to those to whom the apostle wrote, have ceased to occur." While, however, the gifts alluded to may have ceased, the principles involved are instructive for all time, and we have a view of God's special provision for his infant Church amid the opposi- tions of its early existence. 13. Pray that he may interpret, pray that he also may have the gift of interpretation. It was possible to be inspired to speak what they themselves did not fully understand ; and in the early Church there seems to have been a zeal for this kind of mystical, wonder-exciting power. But tlio apostlo holds up utility and edification as more desirable. This gift of tongues was not, like heathen mummeries, a senseless jargon, but the manifold language of truth. This gift of tongues, it would seem, was manifested in speak- ing, praying and singing. Here all along public exercises are alluded to. What the Church wanted most now was not wonderful mysteries, so much as things that could be understood so as to edify. Therefore prophecy or preaching is magnified, and next to it such gift of tongues as might be accompanied with interpretation ; and he would liave them pray for this, and (ver. 14) the desira- bleness of this as to prayer itself and as to sing- ing is spoken of, just as before it had been as to speaking. When the gift of tongues is accompa- nied with interpretation, it becornes in efiect iden- tical with prophecy. Ver. 5. 14. My spirit prayeth, but my urr'^r- standing is unfruitful ; that is, of no service to others. Spirit and understanding are here used in the sense of soul ftnd mind. The soul feels, the mind gives form to the expression of feeling by which others are enriched. The soul may really feel, even though the understanding does not express its feeling; but both were here de- sirable. Some take "spirit" to mean Holy Spirit, but it is more general, and means rather man's spirit as moved upon and influenced by these spiritual gifts. 15. "What is it, then? what is the conclusion, then? or hqw would you have it? He would have 544 such praying and singing as the understanding takes part in ; not merely an internal ecstasy or an uninterrupted gift of tongues, but such as can be understood. Thus from ver. 13-15 we have speaking, prayer and singing referred to — all to be comprehensible (ver. 12), so as to be joined in by that unity called the Church ; and that is worship. IG. Oocupieth the room of the unlearned, or is in the position of one not having these gifts. Amen, or, " So let it be." This was a usual response in ancient worship. 17. Verily, it^is true. His spiritual emotions might be genuine, but the "brother in unity" as a member of the body is not a sharer. 18. I thank my God, etc. It is not a boast- ing thankfulness, but he is glad that having this gift of tongues fully (ver. 10), he yet prefers in- struction to mystery. This accords with Mark xvi. 17. 20. Children in understanding. This seems intended to shame them for their childish, unbe- coming, vain desire to have tho gift of tongues instead of intelligence of expression. The word here rendered " understanding" is different from that in ver. 15. Howbeit, indeed. In malice, in all that is evil. The word had not anciently the restricted use which wo attach to it. They are exhorted to be as children in tho sense of innocence, but in judgment to be men. 21. In the law, or Old Testament. This is merely quoted as an illustration, and not as a prophecy. Although the gift of tongues was among them, yet many failed to repent. 22. Tongues are for a sign, etc. From this verse and ver. 30 we have a most difBcult clause, since we do not know the precise condition of things in the Corinthian Church which drew forth these doctrines. But we can only infer from the form of expression in the context. From what has already been said in the Epistle it is evident that these special spiritual gifts were not being used to edification in the Church at Corinth. There were strife and envy in it ; there was ii dis- position, for instance, to desire the gift of tongues, with its miraculous mystery, rather than prophecy wifh its no less inspired but yet more intelligible communications. The apostle in the few verses preceding has especially exalted the gift of proph- ecy or inspired preaching, on the ground of its being plainer and more edifying. He now further makes the point that sometimes the gift of tongues is not converting — results such as occurred of Chap. XIV.] NOTES ON FIKST CORINTHIANS. [Vee. 23-27. old in another casS. Therefore (ver. 22) this is rather an awakening gift, and so for unbelievers, and inspired preaching can upbuild believers as tongues cannot. But though this be true, yet there is such a thing ns overdoing the matter. V(3r. 23. If all come together and all speak with tongues, those uninspired and the unbelievers, in- stead of being impressed with it as a sign (ver. 22) for miraculous awakening, will but regard it as a wild, mad excitement. Besides, the unbelievers and unlearned need in turn the intelligible com- munication of prophecy (ver. 24), as well as the speaking with tongues. This does not contradict the idea that gifts of tongues are primarily to awaken the impenitent, and prophecy to upbuild and instruct the converted ; for though this is so, yet exclusiveness as to either is not desirable (ver. 23), and the unbeliever and learned need also (ver. 24 and 25) the prophecy-gift. Hence the conclusion of ver. 39. This seems to us to give the entire sense. I see no reason for regarding " tongues" here as mean- ing foreign language, and elsewhere as meaning the special gift of tongues. Such abrupt changes are not foreign to the style of Paul, but are not to bo assumed without exegetical or critical reasons ; and here the idea is that of unintelligible utter- ance, and applies best to the gift of tongues as now under discussion. The whole idea is that both tongues and prophecy have their design, which is here specified. With nothing but tongues (ver. 23) it would be but confusion, but prophecy is more intelligible (ver. 26) and practical ; yet both have their places — the one especially for un- believers, and the other for believers — and yet not confined in advantage to either. Christ's miracles were especially as signs to unbelievers, but he "opened his mouth and taught his disciples;" yet either was not exclusive. We have the same sense here. Tongues were a miraculous sign to unbelievers, and prophecy or preaching was the edifying or upbuilding of believers in the faith. Prophesying eerveth not ; that is, prophe- sying is not so directly as the gift of tongues for the arousing of the impenitent. Pentecost (Acts ii. 4) had its gifts — tongues first and preaching after. Ver. 14. It does not mean that prophesy- ing is not good for them (ver. 24), but it is not " for a sign" or awakening as much as the " gift oi tongues." 23. It was just so at Pentecost: "And they were all amazed, and were in doubt, saying one to another. What meaneth this ? Others, mock- ing, said, These men are full of new wine." Then Vol. II.— 69 followed the preaching of Peter. So the apostle counsels now that it shall not be all a "gift of tongues," but that there should also be preaching. We would have each in its order, and preserve a proper balance in the use of gifts. Unlearned or unbelievers. We may regard all not Christians as thus described. They were unlearned as not understanding the tongues, and also unbelievers. In a general sense those who are unbelievers are called unlearned or without wisdom. 24. But if all prophesy. It is not claimed that all should prophesy to the exclusion of the " gift of tongues" (ver. 39), but if they should, it seems to say that would be better than that all should have only " the gift of tongues." Oonvinoed of all, judged of all ; that is, all show him his error, and he is so examined or asked as to his feelings and views that (ver. 25) the secrets of his heart are made manifest. 25. Secrets of his heart made manifest ; his state of mind becomes apparent to himself and, others. Palling down on his face, the usual attitude' of ancient humiliation. Self goes down in self- abasement when Christ and his rigliteousness appear. God is in you of a truth; that is, that Christianity is of God and not a false system, and that there is a real possession of the Holy Spirit. 26. How is it then, brethren ? that is, what is the actual custom among you? Is everything orderly, and are these various gifts desired and exercised for the upbuilding of the Church, or- is there rather strife and emulation and Vain- glorying? A psalm. This is believed to refer to some- exercise of the gift of tongues in a poetic formi and singing utterance. A doctrine, a teaching or exposition. A revelation, or prophecy. Compare ch. xii., 9 and 10. -Neither list is intended as complete,, but each gives us an idea of spiritual exercise in these Christian assemblies at Corinth. Unto edifying; not show, not mere impres- sion, not filling with wonder through mystery,, but for upbuilding, for the instruction of the Church, for Clirjstian improvement. 27. By two, etc. Two or three were enough' at any one meeting, and these not together, but by course or in succession ; and some one should- interpret what had been said. It is apparent that persons having the gift of tongues were sometimes- 545 Chap. XIV.] BIBLE NOTES. [Vbr. 28-39. numerous, and were disposed each to claim to be moved to speak, so that often confusion arose, and it was not edifying. 28. Let him keep silence. The fact of their having the gift was not a reason for exercising it at all times, and only when it could be done in an orderly way, and when there was some one to interpret. Just so now the propriety of an Amer- ican delivering a discourse to an assembly of Ger- man Christians would turn on the presence of an interpreter. Let him speak to himself and to God. Because he could not just now edify othera, it was no reason why he should lose benefit from the gifts. He could hold converse with his own thoughts and with his God. Inspired meditation was as conceivable, and might be as profitable, as inspired utterance ; or at least there could be , profitable meditation on inspired thought. 29. Two or three ; that is, in succession, and not more than this at one assembly. Ver. 27. It is probable that in some cases these meetings had been so prolonged as to be disadvantageous. Let the other judge, listen in order to dis- cern the truth. It may, however, have a specific reference to the gift of judging (ch. xii. 10), known as the "discerning of spirits," and then would mean, "Listen so as to discern the truth," whether these are true prophets and speak the truth. In either the final idea is the same. 30. Be revealed to another that sitteth by ; that is, even in case of a sudden fresh reve- lation to one listening, he is not to interrupt the one speaking. The imperative form here seems to denote that in such a special case the one speak- ing "shall hold his peace " and give place to this one, but more take it to mean that this one shall not proceed until the other had finished as he had intended. 31. Ye may all prophesy one by one, etc. The design was instruction, exhortation and com- fort, and an orderly speaking was more favorable to this than the excited communication of num- bers at once. The word translated " comforted " means also animated and exhorted. 32. Spirits of the prophets are subject to the prophets. Because inspired they are not uncontrollable. Here we have power given of God in harmony with the will of man. Men are too apt to reason that if under a divine influence they are not their own managers ;' but this gift of God does not supersede will-power, and as by God's command they are moved upon by the command of the same God, a will is left to be exercised. 546 33. God la not the author of confusion. It is possible that when there was disorder some gave as an excuse that they were under divine in- fluence. Man is never under such divine influ- ence as to be released from personal accountabil- ity, or to be justified in pleading that as an excuse for any wrong action. Man has a will to be ex- ercised in the service of God as well ns other attri- butes of character.- Ae in all churches of the saints. This clause, although not inappropriate, more likely from the Greek and from ch. xi. 15, 16 belongs to the next verse : " As in all churches of the saints let your women keep silence in the churches." It had not been customary for women to have a part in public worship, but in Corinth it seems to have been greatly advocated. 34. Under obedience, as also saith the law. Gen. iii. 16. The Old Testament in gen- eral is spoken of as the law. See note ch. xi. 14. 35. It is a shame for women to speak in the church. It did not in this period of the Church and at Corinth become them to take part in public exercise, but to inform themselves in other ways. The former history of the Church is referred to, and it seems as a principle imbedded in human nature that there are spheres for men which it is a deformity, as the Greek word may be rendered, for women to fill. 36. Game the word of God out fi-om you, etc. The idea is, " Are you the original Church, and are you the only one to which the word of God comes?" They seemed to be inventors of new things, and so dictatorial that they regarded not the customs of other churches of Christians, but were disposed to be assumptive. The apostle thus rebukes them, and reminds them that they are not supreme. 37. Or spiritual; that is, to have any of these special spiritual gifts. The best proof he could give of it would be to receive this inspired word of God and abide by it. 38. Be ignors,nt, will not know the truth. The apostle then, in the name of God, gives him over to his own blindness. So lot him renuiin. It is not because the truth is not faithfully declared unto him. 39. Covet to prophesy, and'forbid not to speak with tongues. This is the summing up and conclusion. He woul4 have them earnestly desire the gift of prophecy, although not to the exclusion of the gift of tongues.- Acts ii. is the best commentary I know upon them both. Ch. xii. commenced with the discussion of spir- Ctiap. XV.] NOTES ON FIRST CORINTHIANS. [Ver. 1-17. jtual gifts. God in the apostolic age had given to the Ohureh special power and manifestations, suit- ing their abundance to what in his providence they seemed to require. Tiiis fully accorded with the apostolic commission and assurance. Mark xvi., xvii., etc. In the Corinthian Church these had come to be abused, and the apostle thus fully deals with them, showing what is proper, and that the design of all was the upbuilding and exten- sion of the gospel. While the particulars aimed at have passed away with that age of the Church, the principles involved are vital as ever, and serve to indicate to us in many respects how now the various means of grace are to be kept in equilib- rium, and all to be used for the upbuilding of the saints and their growth in grace. God mercifully provided in this infant age of the Church spe- cial aids to its success, and then . restrained the abuses to which even good men and good women had subjected them. To us he gives other means of grace, which are to be used arrd not abused, each in its order and with charity, overrul- ing all for the increase of the faith and the welfare of the body, the Church. The apostle, having discussed these incidental evils, wilj not leave Ihem without proclaiming the great founda- tion-truth of the gospel, especially as it had been questioned (ver. 12), and so holds up the resur- rection of Christ from the dead as a central ar- ticle of faith (ch. xv. 17), and rejoices with joy unspeakable in the assurance it gives of the res- urrection and security of the believer. CHAPTER XV. FACTS AS TO CHRISt's REBUREECTION AND THAT OF THE BELIEVER, AND PRECIOUS ENCOURAGEMENT DERIVED THEREFROM. After having necessity to deal with various incidental errors which had crept, into the Corinthian Church, the apostle at length comes to the great foundation-doctrine of the gospel, which had been assailed, and in this chapter takes us behind the special gifts, and behind all accessories, to the great gift of all (ver. 3), to the doctrine of the resurrection as the great comforting doctrine of the Church. 11. So -we preach. Ver. 3-8. They all preached the same doctrine. 12. If Christ be preached that he rose Verse 1. Moreover, besides^ or in addition. 2. If ye keep in memory, if ye hold fast. Unless ye have believed in vain ; that is, had faith founded on worthless grounds. See on ver. 14. 3. First of all. This was the ti-uth which he declared at his first preaching. According to the Scriptures, as had been predicted. Notice, too, how like is the preaching of Paul, Peter, Stephen and all. 5. Cephas, Peter. 6. He was seen, etc. He could appeal to living testimony. There is no better proven his- torical fact than the resurrection of Christ. 8. Seen of me also. Christ himself appeared to him on his way to Damascus. Acts ix. 4 and xxiii. 11 ; 1 Cor. ix. 1. He here speaks of himself as an abortion, as. one born out of due time. 9. The least of the apostleS. This is an expression of his feeling of unworthiness. He counted himself as the least, and felt himself not worthy of the name, because of his former oppo- sition. 10. The grace of God. He thus gives nil the praise to God's grace. from the dead, etc. Here was another error into which some at Corinth had fallen. Although pcrhftps admitting a spiritual resurrection of Christ, they, like the Sadducees, denied the pos- sibility of the resurrection of a body from the dead. They did not probably deny the immor- tality of the soul, but denied that the body could be raised and made fit for heaven. They did not believe in a glorified human body. The denial of this involved a denial of Christ's resurrection, for the apostles and others had testified not to an ascension of his spirit, but to a bodily rising and ascension. " The doctrine of the immortality of the soul as an existence permanently separate from the body is unknown to the Bible." 14. Our preaching vain. It was in the fact of resurrection as the central proof of Christ's completed rriediatorial work that Christ and liis apostles rested his claims. In order to convey an idea of how vain would be such a faith, diifer- ent words are used here and in ver. 17. 17. Your faith la vain, worthless, ns having no real object upon which to rest. 547 CiiAP. XV.] BIBLE NOTES. [Ver. 18-28. Yet in your sins, under soiulcmnalion. There is no other way of salvution exce])t through a crucified, risen and glorified Saviour. To be a sufficient Saviour he must vanquish death as the penalty of siri ; and this can be done either by preventing it or raising the body from the grave, which is still higher proof of victory over death ; and this is the victory Christ had. 18. Perished, were lost, as those not redeemed. 19. If in this life only we have hope. Or we may read, " If we are only hopers in Christ in this life." We are of all men most miserable, most to be pitied, both because they were subjected to trials and persecutions which it was not worth while to endure for such a hope, and because they were destine3 to the worst* of disappointments. This is quite different from saying that religion gives no comfort in this life, for religion is just that thing which has a good hope through grace here and hereafter, and it is this limited false hojje that would make them miserable or worthy of pity. 20. First-fruits of them that slept. He iirst arose with a glorified body. He is called (Col. i. 18) the first-born from the dead. He was the first-fruits in all the significance with which of old the first-fruits were given to God, and as from the dead he was a new kind of first-fruits, such as betokened triumphs over death. 21. By man came also the resurrection of the dead. This passage, while it asserts a fact, points us also to the human and represent- ative character of Christ. 22. Shall all be made alive. . The sense in which the word "all" is here used is apparent from Rom. v. 17, 18. The apostle in this chapter is speaking only of the resurrection of the right- eous. Ver. 23 shows distinctly who the "all" are. Adam and Christ are here alluded to as repre- sentative heads. Sin came upon all by the one, and "justification" or the offer of pardon to all through Christ. So, if "all" could be taken here in its unrestricted meaning, it might be thus explained, but the whole context shows that what- ever might be true of the wicked in this verSe, only the righteous are especially referred to. "All" the righteous, it is said, shall be made alive in Christ, as all of them had died in Adam. 23. 1 Thess. iv. 13, 16, 17. 24. Then cometh the end. "End" in Scripture is often used to denote the " end of the world," and also the end of an epoch or the con- summation of some plan. We take it here to 548 denote the end of Christ's mediatorial work. It means the completion of the work of redemption. Now this may mean its completion as a plan, or it may mean its completion in the perfected sal- vation of all included in its blessings. In the latter case the end would correspond with the end of the world. Practically, either view may be soundly maintained, but as in the previous verso Christ's coming is spoken of, the connection seems rather to denote the end of the world. Delivered up, etc. Christ reigns for ever and ever as Creator, with God and as the head of his redeemed, but reference is had to the power spoken of (Matt, xxviii. 18), which is finished when the subjugation of his enemies is accom- plished and when the redeemed are brought to Zion. The gospel dispensation then closes and becomes indeed the kingdom of heaven, and the active, mediatorial, salvation-kingship is deliv- ered up, or reported upon and returned as com- pleted. All rule, etc. This signifies that all opposing elements have come to naught — all other powers will come to have acknowledged his power as supreme. 25. He must reign till he hath put all enemies under his feet. This, as it appears (ver. 26), will be unto the last resurrection of the last man. 26. Destroyed. The same word is rendered (ver. 24) " put down." 27. He hath put all things under his feet. This is said of man (Ps. 8), and is hei-e applied to Christ as the God-man and the mediatorial Head of the Church, and as man's representative. It is said here as illustrative rather than pro- phetic. He is excepted. It is -God who thus puts all things under Christ, and therefore he himself is not put under. The equality, of the Godhead is here taught. 28. When all things shall be subdued, etc. The Son having accomplished his mediato- rial work, and all being subdued to him, he returns to his place as second person of the Trin- ity. This is not beoause the second person holds a position of inferiority, but he is only relatively designated as such in order to distinguish ofiicial relations. The equality of the Godhead is abun- dantly taught in the Scripture. "When the Bible says, "the Son is subject (or inferior) to the Father, we. know that it is consistent with their equality, as certainly as we know that saying a man is immortal is consistent with saying he is Chap. XV.] NOTES ON FIRST CORINTHIANS. , [Ver. 29-38. mortal." The inconsistency is only verbal. See Hodge. 29. This case is not closely connected with ver. 28, and the sense is more apparent by read- ing, "if the dead rise not at all, what in that case shall they do which are baptized for the dead?" Shall they do ; that is, all those. Baptized for the dead. This is variously rendered and paraphrased to mean, " baptized for the sake of their happiness when dead;" "bap- tized in order that the number of believers shall be completed, so that the resurrection of the dead may come;" "baptized over the graves of the dead as a custom to signify their belief in resur- rection," etc. They were no doubt baptized in the name of the Father and the Son and the Holy Ghost, and baptism denoted a confession of faith, and is often used to denote membership and union. Now the apostle seems to us to point to the absurd- ity of being baptized in the name of, and being united to, a dead Saviour, and into a faith which ended with death and non-existence. Compare Matt. xxii. 31 ; Rom. vi. 3. Why should they he baptized unto or in the faith of a dead person ? 30. Why stand we in jeopardy? Why do we, the apostles, run all this deadly peril to save ourselves, and to save others, if there is no such thing as a resurrection, and therefore no sal- vation ? 31. I protest ;' or, " as surely as through you I rejoice in Christ Jesus." " In view of this faith in the resurrection, I daily suffer exposure and persecution and danger." Tour rejoicing ; that is, the joy of which the fact that there are believers among you is the ground. 32. After the manner of men, if from mere human opposition to others, or without any motive or hope linked with the hereafter. I have fought. It is not probable that he had been directly exposed to beasts, but . his contact with the wild rabble is thus' alluded to. See Acts xix. 28 ; XX. 19 ; Rom. xvi. 4 ; Acts xviii. 8. If there was no resurrection, the Epicureans in their sensual enjoyments were justified as to their care- lessness of the future. 33. Evil communications corrupt good manners ; converse with these false teachers spoil- eel the good methods and faith of the believers. The quotation is froni the poet Menander, and " manners " refers to both belief and practice. 34. Awake to righteousness. Luther reads, "Wake right up," and this is nearer the sense; or " awake to a sense of the right." It is the word for rightedualy. Knowledge of God ; that is, some cherish errors. 35. How are the dead raised up ? Tlie apostle, having unmistakably asserted the doctrine of the resurrection, proceeds to explain and illus- trate some points in reference thereto. They con- ceive of it as the very same flesh-and-blood body, and cannot see how its corruption can arise. Laz- arus was in corruption, but he arose with all the identity of Lazarus, and yet not with his corrup- tion clinging to him. 36. Thou fool. The apostle thus expresses the weakness of the objection. . Quickened, does not spring up into life except as the grain decays." The argument now is that in order to an actual resurrection it is not neces- sary that the body raised be the very same particles that passed into the ground, but only that the identity be preserved. You and I are the same persons we were when children, and yet probably no atom of matter then contained about us re- mains. Wheat is wheat although the husk is dead, and flesh of various kinds has its individ- uality ; so with terrestrial and celestial bodies, and so with man's body. Identity of structure is not essential to personality, and God can raise us as glorified bodies joined to our former spirits ; and we have then just as really our personality as the man who while living has had his very mate- rial self of former years pass away and decay, as it docs by the natural process of change of atoms. 37. Sowest not that body that shall be ; that is, we do not sow the full-formed stalk or flower, bu.t only the seed, called here the bare or naked grain. What is raised up has in one sense a difference, and the original grain goes down into decay, but this does not make jus to say that the grain is dead. It lives again in its upraised form. There has been a change, a death, a corruption, but still there is an identity, a life, an incorrup- tion, an upraised body — not taking on the cha- racter of some other grain, or even of a different individual of the species, but it is the impersona- tion of what was sown. Now the analogy will not hold in every particular — and Bible illustra- tions, like illustrations in human composition, may be pushed to undue extremes — but it docs illustrate the salient point, the Consistency of death and corruption with a raised, preserved identity. It dies a bare body, but is raised a clothed body — different in' many things, but identically the same. 38. Giveth it a body, etc. It has a body," 549 CiiAP. XVI.] BIBLE NOTES. [Vek. 1. and each seed in its own body according to God's purpose, and so as not to lose its individual cha- racter ; and so he can raise ns as glorified bodies without embarrassment from any such views as our material way of reasoning might suggest. 39. All flesh is not the same flesh. If flesh can be flesh, and yet have such variety of form here, surely God can raise us as glorified bodies quite different from our fleshly conceptions, and yet preserving our personality. , 40. As God in fitting up the carnal has it all in llesh, and yet without sameness or verisimili- tude, so in his methods of giving glory he is not limited. Celestial bodies and bodies terrestrial, bodies or material forms in heaven and on earth. 41. There is one glory of the sun, etc. Here again God is easily able to give to eacli created thing its specific glory. He may dress them differently, but individuality remains. 42. The resurrection of the dead. There are resj)ects in which the resurrection body, al- though not losing its identity, will differ from the buried body. 43. Dishonor, shorn of life and all earthly attraction. 44. A spiritual body. As now we have a body adapted to our earthly state, we shall have one adapted to our spiritual state. 45. It is written. Gen. ii. 7. This verse is meant to express still more fully the contrast of ver. 44. The natural body was made of dust, and into it was breathed the breath of life, and so Adam was made a living soul. But there is also a spiritual body, in some respects to differ from this — differing so as to be fitted for a glorified state, but not so as to lose its identity. As the first or living soul was representefi and had its first-fruits in Adam, so this spiritual resurrected body is represented or has its first-fruits in Christ, who is or is made a quickening, that is, a life- giving spirit. The Hebrew parallel includes the idea of happiness-giving. Christ is called the last Adam, because, like him, representing a class or race. 46. Howbeit, indeed, or but. They were not to look for the spiritual first, bu^ each in its due order — "First the blade, then the ear, then the full corn in the ear." Even if Adam had not sinned, his natural body would have needed to have been clothed upon. 47. The Lord from heaven ; that is, Christ, who took upon him our nature. 48. As is the earthy, etc. The earthy, Adamic, dust-born cling to the earthly and the sensual, but those who through Christ are regen- erated have new birth, new life, and at last a heavenly-glorified body. Our vile body "is to bo fashioned like unto his glorious body." Phil. iii. 21. 50. Cannot inherit the kingdom of God. Tliere must be a change in our bodies to fit them for the kingdom of the saints. What this precise change shall be we know not, but we do know that it is altogether glorious, and that the mortal shall put on immortality and death and sin be wholly vanquished. 51. They were troubled to know what should become of those not dead at Christ's coming; and this answers the question. A mystery ; that is, something known only by revelation, as is the usual Bible sense. All sleep ; that is, all will not die, but all shall undergo transformation. 52. At the last trump, at the last day. The trumpet was the great Jewish signal for assembly. 55. O death, where is thy sting? etc. Thus the apostle expresses the completed triumph when the body is glorified through this completed salvation. 56. The sting ; that which gives it most power to injure, and is its most biting, dread result. Strength of sin is the law. Sin is any want of conformity unto or transgression of the law of God. It is as being a breach of law, and as therefore placing the sinner under condemna- tion, that sin has its power or strength to harm him. Compare Rom. iv. 15; v. 13; vii. 11. 58. Be ye steadfast, etc. As ever, this. as- surance of the resurrection and of a glorified pres- ence with God is made the ground of steadfast confidence. CHAPTER XVI. VARIOUS CONCLUDING DIKECTIONS, EXHORTATIONS AND SALUTATIONS. Verse 1. Collection. We notice everywhere how prominent a part of Christian duty almsgiv- 550 ing was in the early Church. Its spirit was directly opposed to that selfishness which claims Chap. XVI.] NOTES ON FIRST COEINTHIANS. [Ver. all as its own, and it recognized God as the Giver and the saints as brethren. 2. First day of the week. This plan of stated, systematic benevolence is the gospel plan. Lay by him in store ; that is, to keep ready for call. 3. By your letters. It should read, " whom- soever you approve or appoint I will send with letters to bring," etc. " Your" is wrongly inserted. 5. Will come unto you. Paul was now at Ephesus. His plan was to come by the way of Thessalonica and Macedonia, and so to Corinth. He had before had, it would seem, another plan — to cross directly from Ephesus to Corinth, and then go to Macedonia afterward. See Map, and 2 Cor. i. 16. This is probably the reason why he is so explicit as to his decision to pass through Macedonia. 6. That ye may bring me. See reference. 7. See you now by the way; that is, in going to Macedonia. What is expressed in ver. 6 as a possibility is here a desire. 8. Will tarry. He thus would stay the spring at Ephesus, the summer in Macedonia or North- ern Greece, and the winter in Corinth, the capital of Achaia or Southern Greece. As to Pentecost, see Acts ii. 1. 9. Effectual ; that is, where effect can be pro- duced. Many adversaries. He needed to withstand them with the truth. 10. If Timotheus come. Paul had sent him (ch. iv. 17), but he was still laboring by the Tvay. Acts xix. 21, 22. Without fears. It is a bespeaking of re- spect for him as a young, minister, 1 Tim. iv. 12. 11. Conduct him forth in peace. This alludes to the usual attention and care paid to Christ's servants. See Acts xx. 36-38 ; xxi. 5, etc. The brethren, Erastus. Acts xix. 22. 12. ApoUos. They had exalted Apollos above Paul, but there was no ill feeling between them ; they loved as brethren. 15. Achaia was the southern province of Greece, of which Corinth was the capital. Have addicted themselves to the minis- try, have devoted themselves to the service of the Church. It probably refers especially to the fact that he had brought the Epistle from the Corinthian Church to Paul, and conveyed back this Epistle from Ephesus. 16. Submit yourselves. As good persons, and as having Paul's will, he would have them listened to. 17. Lacking on your part, as to informa- tion ; or the more likely idea is, that " it in part compensated for your absence." With all its fault-finding and blemishes, this Church was very dear to the apostle. 18. My spirit and yours. As bearers of tidings they would awaken mutual interest. 19. Asia. These are the seven churches of Revelation. Aquila and Priscilla seem thus to have been the entertainers of Christians wherever they were. Themselves driven from Rome, they had dwelt both in Corinth and Ephesus, and afterward re- turned to Rome. 20. A holy kiss. A kiss of Christian love. 22. Anathema, as one accursed. So he makes himself. Maranatha. This is a cotnpound word, mean- ing, " The Lord comes." The idea of the whole is, "Let such a one be one whom, as accursed, the Lord comes to take vengeance upon." The whole book deals with serious errors in the Church, and hence the apostle has been compelled to use sharpness, but it is only as a faithful apostle full of love for them through Christ Jesus. It is pleasant to know that the Epistle had the effect to bring them to repentance, and this news gave great joy to Paul. 2 Cor. vii. 6-16. Difficult as many parts of the Epistle are, and dealing with sonio errors which were connected with marvellous special gifts and with others peculiar to the Church of that period, yet as a whole it is full of instruction and direction, and illustrates the glory of that grace which provides for the Church even in its unfaithfulness, and raises up the means for bringing it back to duty. Many of the most important doctrines of the gospel are herein exhibited, and wo are again made to rejoice in the precious foundation of our faith, and in the security of the believer here and hereafter. 551 THE SECOND EPIST.LE OF PAUL THE APOSTLE TO THE CORINTHIANS. INTRODUCTION. This Epistle was written only a few montlis after the former one, and therefore probably about the close of A. D. 57, and prior to tlie three months' stay of the apostle in Achaia or Southern Greece. Acts XX. 3. Paul had passed from Ephesus into Macedonia. 2 Cor. ii. 13. Through Titus, and per- haps also through Timothy (1 Cor. xvi. 10), he there heard as to- the reception given to his First Epistle, and other matters in reference to the Corinthian Church (see 2 Cor. vii. 13, etc.), and at once wrote this Epistle, not unlikely from Philippi. In the report of these brethren there was much to excite the devout gratitude of the apostle, whose heart yearned with holy love for this important Church. They siiowcd their sincerity by excommunicating the offending member (1 Cor. v. 1 ; 2 Cor. ii. 6), and were for the most part cordial in their expressions of attachment ; but there wore false teachers and erring members who still inculcated false doctrine and defended wrong practices, and were especially scvcro in their opposition to Puul, even denying his claims to apostleship. While, therefore, often called to speak of himself, his authority and his labors, it is not in the spirit of vain- boasting, but because such defence was due to the maintenance of the gospel of Jesus Christ, whose minister he was. He had been informed by eye-witnesses of the state and feeling of the Church ; he had received information as to various incidental matters, and hence the Epistle, instead of being a connected argument in reference to one point, is a reply and direction as to many things, and there- fore abounds in frequent and abrupt transitions from one subject to another. While dealing in pas- toral kindness with those who are repentant and faithful, it spares not those who are alike unfaithful to Paul and to the gospel he declared. \ Ellicott thus generally divides the Epistle : Ch. i.-vii. contain the apostle's account of the character of his spiritual labors, accompanied with notices of his aifectionate feelings toward his converts. Ch. viii. and ix. contain directions about collections for needy Christians, while the remainder of the Epistle is a defence of his own apostolic character, and warning to those who disregard it.' Tho careful and prayerful reader will in its diversity find important instruction as to many points of doctrine and practice, and through it all perceive that the apostle glories in this precious ministry of reconciliation, and looks to Christ and his gospel as the only source of true doctrine, as the only guide to duty, and as the only lasting and all-sustaining consolation of his people. See Introduction to the First Epistle. 552 NOTES ON SECOND CORINTHIANS. CHAPTER I. THE APOSTLES THANKFUL ACCOUNT OF HIS DELIVERANCE AND OF HIS PRESENT CONSOLATION, AND HIS DEFENCE OF HIS CONSISTENCY AND HIS CONSTANCY OF INTEREST IN THE CORINTHIAN CHURCH. Verse 1. And Timothy our brother. Tim- othy thus unites in this Epistle to the Corinthians, having (1 Cor. xvi. 10) recently visited them. Aohaia. Corinth was the capital city of this division of Greece. The Romans called all Greece by this name. 4. Comforteth us. This refers to Paul and Timothy, or to the apostles generally. The de- sign is that they may be able to impart comfort to others. In all, or because of. He thus points them at once to the Source of 'all comfort. 5. They are thus reminded that Christ has also sufl'ered ; but as he is a pattern in suffering, he is not less a source of consolati,on. The sufferings of Christ here mean sufferings like to those of Christ. 6. Which is effectual in the enduring of the same sufferings; that is, "in which you are wrought up to a co-suffering." The idea is that he felt he had their sympathy, so that by it they, as it were, partook of his trials, and so they shared his comforts ; and both would work toge- ther for consolation and profit to them, or, in other words, be effectual as operating for good. 7. Our hope of you is steadfast — we have an abiding confidence. It is used often as a stronger word than faith. They shared in sym- pathy with Paul, and also had sufferings of their own, and both alike had an antitype in Christ, so that those very things identified them. 8. In Asia, Acts xvi. 6. Pressed out of measure, above strength, we were burdened beyond human endurance. 9. The sentence of death in ourselves, we seemed as those who in the natural order of events must die; so that to ourselves we appeared as those already sentenced. God permitted this, that He who raises the dead might appear as their de- liverer. 10. In whom we trust, etc. Here is the joyful confidence of a buoyant faith. Vol. II.— 70 11. Helping together; neglect not interces- sory prayer for those who are members with you of Christ. The gift, a deliverance and success in answer to the prayers of many.- The idea is also con- veyed that they will get joy by being able to join in thanks for his rescue. 12. For our rejoicing is this. He had some claims on their sympathy, since he could rejoice in his faithfulness to them. Our conversation, our conduct. It includes both word and action. To you-ward, toward you. 13. Read or acknowledge, know and admit or know and fully know. The root-word is the same. Paul was both sincere and simple, so as to say only and all that he meant, and so plainly that they understood him. 14. In part. He recognized the fact of oppo- sition, but still many rejoiced iu hira as a faithful minister of Jesus Christ. Ours in the day of the Lord Jesus. This alludes to the time of judgment, when the righteous shall be owned and acquitted, and they rejoice in him as he would in them. 15. I was minded to come unto you be- fore. Notwithstanding the opposition of some, be was confident in the faithfulness of most, and had desired and intended to visit them. A second' benefit, a doable qualification. It is the word for "grace'' or favor. The expression "second" docs not determine that Paul had only been there once before, but is used, as is plain from ver. 16, in reference to the visit to Macedo- nia. Ho wished to stop both going and coming, and therefore speaks of a second call on the way back. 16. Be brought on my way. 1 Cor. xvi. 6. Tliis was a custom of ancient hospitality, either to provide transportation from city to city, or at least to accompany the guest a little way. Instead of passing that way into Macedonia, he 553 Chap. II.] BIBLE NOTES. [Vee. 1-3. scut his First Epistlo from Eplicsus; and now having reached Macedonia, he sends a second, hoping to see them on his way to Judea and Jeru- salem. Acts xix. 21, and xx. 1-5. 17. Did I use lightness ? " Did I make a trivial promise, without due forethought or real intent of purpose ?" According to the flesh, from selfish motives. Or perhaps he means to say that it is not a mere question of his own resolves, as the yes or no is controlled by God. More still take the view that he here asserts that he is not vacillating, or does not say yes and no at the same time, as one gov- erned by carnal interests. The repetition of the words, as in Matt. v. 37, is intensive. 18. Our word. This means his utterance in general, with special reference to the doctrine he preached. He would have them feel that his in- tention to come to them was real and earnest, as also his preaching and doctrine, to which he pro- ceeds to refer. "Was not yea and nay, was not a mixture of truth and falsehood, or contradiction or vacillat- ing, but positive and decisive — an affirmative, outspoken, clear reality. 19. Silvanus, Silas. Acts xviii. 6. In him was yea, positive, clear, settled doc- trine and salvation. He is the sure Foundation. How Christ is ever thus brofight forward as the Rock, as the Anchor, as the assured Hope I 20. In him are yea, made sure and stable as realized certainties. Amen, assured. The Hebrew ame7i, which ex- pressed all the fulness of wish realized and of as- sured confidonco, is hero equivalent to tho Greek " yea." By us ; wo being tho instruments of declaring this doctrine. 21. Stablisheth, establisheth or maketh firm. Anointed us. This was the ancient sign of choice, appointment or acceptance, and here de- notes God's recognition of his children. 22. Sealed us, given evidence of security and positive reliability, as opposed to uncertainty. 2 Tim. ii. 19, etc. Earnest of the Spirit, his pledge, a part of the inheritance given beforehand as security for the remainder. Thus Christ gave us the Holy Spirit as an actual securing power. The agent is thus put in actual charge to make impossible the failure of this gospel method of salvation. John xiv. 16. , 23. I call God for a record upon my soul, as a witness against my soul if this is not so. It is a form of oath. To spare you. He would have been com- pelled to deal harshly with them, and in kindness delayed that they might correct abuses. 24. We have dominion over your faith. " I do not speak thus as having dominion over your faith, but as one delaying that you might correct errors of practice, and that we, when we come, might be helpers of your joy and co-opera- tors in it." For by faith we stand, in your faith ye aro steadfast. The apostle here seems to distinguish between matters of faith and matters of practice, between belief and acts, and to say to them that in what he says (ver. 23), he refers to certain irregular practices, but has confidence that in their faith they aro grounded in the doctrine of Christ. CHAPTER II. THE APOSTLE FURTHER EXPLAINS HIS COURSE, AND GIVES ADVICE AND MAGNIFIES THE POWER OF CHRIST'S GOSPEL. Verse 1. In heaviness, causing you sorrow. It is believed by some that he had before this been a second time to Corinth (ch. xii. 14, etc.), and had occasion then to censure them. See ch. xiii. 1. 2. If I make you sorry, who is he that maketh me glad ? His own joy was influ- enced by their happiness, and if he should make them grieve, he would be grieving the very ones 554 to whom he himself looked for comfort. If you wish to get joy from others, you must impart com- fort to them. Besides, it would seem like return- ing evil for good, for they had already comforted him. Ch. i. 14. 3. I should have sorrow from them of whom I ought to rejoice. He would thus cause that godly sorrow which worketh repent- ance now, so that when he came they might have Chap. II.] KOTES ON SECOND CORINTHIANS. [Ver. 4-17. the resultant joy. He therefore had written to them the First Epistle. Having confidence in you all that my joy is the joy of you all. He felt sure that what would thus give joy to liim would be shared in as a joy of theirs, both because of their regard for him and because faithful duty in Christ's kingdom brings joy in due season. " All " is here used not absolutely, but in its collective sense, as the majority. 4. Out of much affliction I •wrote unto you with many tears. His First Epistle had been the chastening rod of a loving father. Had he not loved them, he would have let them go on, but his love and that of Christ is thus shown. 5. But in part, that I may not overohargre you all; he has not grieved me without limit (ver. 6 and 7), that I may not lay too heavy charge upon you all. Others suppose that he intends to say that only a part of them had grieved him, and he thus qualifies that all may not be charged too heavily. Still another view is that the apostle would soften the charge against the penitent offender of having been the cause of sorrow. See Hodge. It is always desirable for us to give one plain. view and cling to it as the right one, but in so doubtful a passage different views must be given where either is consistent. The first seems to us most probable. The whole force of the verse is that of courteous fear lest he shall overblame them. 6. Sufficient to such a man is this pun- ishment. This refers to the fact that the major- ity of the Church had done as he had directed (1 Cor. V.) in reference to an offending member, and he now would have them restore him because of his repentance. 7. Contrariwise, instead of continued and additional punishment. 8. Confirm, signify by a formal restoration. 9. This end also. Besides the object of cor- recting errors, he desired to test their obedience. 10. To whom ye forgive anything, I for- give also. Although he had written severely in the former epistle, and counselled the most decided measures, he would have them feel that he was as ready to forgive as they could be ; and yet he would not assume authority, but with his present confidence in them endorse what they did. For their sakos ho had pronounced against the offending member, and not from ahy personal motives, and now for their Bakes is reiidy to forgive. The person of Christ. To be more em- phatic and full in this declaration of forgiveness, the apostle speaks of Christ as the great Forgiver, and he forgives by virtue of that forgiveness se- cured in the person of Christ sacrificed for our forgiveness. 11. Lest Satan should get an advantage of us. In no way is Satan more sure to get an advantage than by our withholding forgiveness when it is due. If sin must not be kept in the Church, much less must the repentant one be kept out of the Church. Purity is desirable, and for- giveness not less so. 12. Furthermore, when I came, or, "but having come." This visit to Troas was not the one referred to in Acts xvi. 8, but a subsequent visit in going froiri Ephesus through Macedonia. Troas was on the Hellespont, and about one hun- dred and fifty miles north of Ephesus. 13. I found not Titus my brother. He here expected to meet his fellow-laborer Titus, who had been sent to Corinth, and thus to hear of the reception of his First Epistle and of the stite of the Corinthian Church. He at once proceeded to Macedonia, and there did meet him. 2 Cor. vii. 6 and 13. 14. Now thanks be unto God, etc. The ground of this thanks is the intelligence received through Titus. 2 Cor. vii. 6 and 13. Savor of his knowledge. The effect of this knowledge is here compared to the sweet odor of a sacrifice. See Eph. v. 2. 15. Unto God a sweet savor of Christ. For or in behalf of God as his ministers, they have, so to speak, so inbreathed Christ as to be scented with the fragrance of his love, so that they are the diffusers of it to others, both to those who heed and those who do not. 16. Savor of death unto death. It is like the incense of a pure offering ; but if not heeded, it only gives ground for condemnation. The clause " death unto death " is intensive, and expresses the completed and certain result of a death-producing cause. Life uiito life, is life, giving unto it certain securement. Who is sufficient for these things ? This expresses his sense of responsibility, and yet is re- marked in order to assert A ^ufBcitocy derived from God, and in contrast with that of the Co- rinthian false teachers. Ch. iii. 5. 17. Corrupt the word of God, adulterate it of use it for selfish purposes as traders. ' It is the word for " huckster." In Christ, as those in communion with him. 555 Chap. III.] BIBLE KOTES. [Vbr. 1-15. CHAPTER III. THE EVIDENCE THAT THE APOSTLE IS ADAPTED TO HIS WOEK, AND THE NATURE OP THIS GOS- PEL MINISTRY. Verse 1. To commend ourselves. These false teachers at Corinth were ever ready to inter- pret Paul's joy in the success of the gospel into persoilal boasting. 2. Written in our hearts, deeply imprinted. 3. The epistle of Christ, living letters or epistles. Paul thus transfers the comparison in reference to the Spirit of God imprinted in their hearts. It was not written, as of old, on two tables of stone, but on the softer tables which are hearts of flesh or living hearts. 4. To God--ward, before God (Rom. ix. 2), or looking to God through Christ. 5. To think anything, not even to conceive. He gives all glory to God. 6. Able ministers of the new testament, capable for serving in this new covenant or dis- pensation. Not of the letter, the law. The contrast is here between the law and the gospel. The one is unto condemnation, and the other has the spirit of life. See Rom. iii. 20, etc. The letter killeth. , The law has in itself no saving power, but condemns, and it was only by virtue of Christ as a Saviour to come that it had any .redeeming power. In itself it was fatal, Avhile Christ in himself is life-giving. 7. The covenant which was by Moses was in it- self a law of condemnation or " ministration of death," and became such to the Jews as a nation because they broke the promise or condition on which it was suspended, and it was only an ex- ternal system; but even it was glorious, as having in it the element of faith and pointing to a Sav- iour. If this was attended with such glory as is here described, how much should the Christ-glory excel I The argument is from the less to the greater, and the apostle bursts into a justifiable ecstasy. Done away. It was a transient glory, but that which overshadows Christ is everlasting. 9. The ministration of condemnation. Even it had a glory, for it provided a way of es- cape and pointed to Christ. The conviction of a sinner, although making him to know himself as under condemnation, has in it a glory if it leads him to seek pardon. 556 Ministration of righteousness, the dispen- sation or declared system which reveals a ground upon which the law may be satisfied. Righteous- ness is that Avhich makes a man right in the sight of the law, and which claims freedom from con- demnation on legal grounds ; and so may we in Christ. He is made unto us righteousness. 10. Had no glory. The glory of the Mosaic dispensation vanishes, although it had been real ; just as the real light of a full moon vanishes when the sun appears. In this respect, in comparison or in the par- ticular of " righteousness." 12. Plainness, an outspoken boldness, speak- ing confidently and clearly. The time for types had passed. 13. The Mosaic obscurity was intentionally one of partial obscurity, to be revealed in Christ. To the end of that which is abolished. We might not see the brightness of his face, and how soon it was vanishing away, as it is thus typified that they belonged to a transient econ- omy. The time had not yet come to declare it as a quickly- vanishing system, but they were now to see as through a veil, dimly, but at length clearly. 14. Their minds were blinded. It is equiv- alent to "their hearts were hardened." Some view this as stating a natural fact resulting from their imperfect use of tlie light they hud, while others take it to be a judicial hardening as a punishment for their imperfections. Ex. ix. 12. Even when God obscures the light, he does it for wise and holy purposes, just as we would not bring a blind man just operated upon into the blaze of the sunlight ; but he holds us to account that we use what he has thus provided for us, and that we do not keep the veil on longer than his intent. The old testandent, or old covenant. They still cling to this as if not abolished ; and although this veil is done away in Christ, they refuse to admit that the Messiah has come. The veil re- mains unremoved because it can only be removed in Christ, and him they deny. 15. When Moses is read, the law or the Old Testament. They even yet fail to see its Chap. IV.] NOTES ON SECOND CORINTHIANS. [Veb. 1-10. meaning, and it is not because of inherent ob- scurity, but because the heart is in partial dark- ness. 16. It shall turn to the Lord. When the heart of Israel shall turn to the Lord, then shall they see clearly. 17. The Lord is that Spirit. See ver. 6. Christ is the Jehovah, the Messiah, the Lord; and he is the Spirit *hich giveth life. Ver. 6. Spirit of the Lord. We do not regard this as a specific reference to the Holy Spirit, which is indeed the Spirit of the Lord, but we rather take it to refer to the spiritual life of the gospel in contrast with the letter of the law, and to be an expression for that vital Christianity of which Christ the Lord is the spirit and power. There is liberty, freedom from the Mosaic law, because it is involved and swallowed up by the new economy — freedom from the condemna- tion of the law, since the righteousness of faith secured justification as a legal right. It is a lib- erty from mere externals, because these types are superseded by the antitypes, and these forms by the substance. 18. Open face, as those unveiled. Glass, mirror. Glory of the Lord, recognizing the divine excellence of Christ as the Jehovah or promised Messiah. Are changed into the same image. When a man comes to see the glory of the Lord, the excellence of Christ as a divine Redeemer, he is subjected to a changing process, in which the image of Christ is so reflected upon him as to become set, as on a photographic plate. From glory to glory. This is intensive and progressive. It is from glory, and goes on to greater glory in such a way that it is manifest it can only be by the Spirit of the Lord. Ver. 17. CHAPTEE IV. THE APOSTLE S BOLB SINCERITY IN PEEACHINa THIS GOSPEL, AND HOW EVEN AMID TRIALS HE IS COMFORTED AND THE CHURCH EDIFIED. Verse 1. This ministry, this office of mak- ing known the gospel dispensation. Have received mercy, the favor of this min- istry. Faint not, do not flag nor grow weary. The original is that of the word " evil " or " turning out bad." The Christian does turn out bad who is weary in well doing. Our condition of reaping is that we faint not. Gal. vi. 9. 2. Eenounced the hidden things of dis- honesty, avoided the shameful, hidden devices of the false teachers. Deceitfully, falsifying or corrupting it with human traditions. 3. To them that are lost. Rejection of the gospel is the assurance of perdition. If persisted in, it is as sure evidence of immortal woe as not being able to see the sun is an evidence of blind- ness. How they are lost the next verse tells us. 4. The God of this world. Satan is the God of this world, and uses the world and the flesh as his allies to keep the Holy Spirit out of tl>e heart. Unbelief is the result of blindness, and tills blindness results from the influence of Satan ; but if we resist him, he will flee from us. The image of God. He is the likeness of God, and the only image of him that man should wor- ship. He is the brightness of his glory and the express image of his person (Heb. i. 3), " in the form of God " and " equal with God." Phil. ii. 6. 5. Christ Jesus the Lord. This is the anointed Saviour-Messiah name — the name of the foretold Redeemer. 6. The glory of God in the face of Jesus Christ, the glory of God as manifested in the ap- pearance of Jesus Christ. 7. Earthen vessels. This refers to frail bodies, or weak humanity in its more general sense. Our very weakness magnifies the all-dependency upon other help. 8. Distressed, crumpled or hedged up. Oast down, as one in a combat trodden un- der foot. 10. Bearing about in the body the dying, having in his bodily trials a taste of the suflJerings of Christ, or reminded of them in his experience. That the life also of Jesus might be made manifest in our body. Not only do these sufierings remind him of Christ, but his de- liverance is a proof that Jesus still lives and ia 557 Chap. V.] BIBLE NOTES. [Ver. 1-7. ■with his people. Compare Rom. viii. 17 ; 2 Tim. ii. 11 ; Gal. ii. 20. 11. Tlie apostle here generalizes the idea of the former verse. Always delivered unto death for Jesus' sake, continually, as one in apparent clanger thereof, but only that the life of Jesus might be made known, and that they might become sharers therein. 12. Death "worketh in us. This subjection to peril on his part was in order that the know- ledge of eternal life might bo to them. 13. Having the same spirit of faith. lie Avas sustained by a faith like that of David, to which he refers. 14. Though death might come, he knew that to him death would be life. By Jesus. His resurrection was the complet- ed salvation, and the security of the believer's re- surrection. Shall present us, cause us to stand. 15. All things are for your sakes. God thus made him to endure and preserved him that the "abundant grace" shown him might be a ben- efit to them. Redound, be abundant. This abundant favor of God to him causes such abundant thanksgiving as magnifies God's glory. 16. Faint not. See ver. 1. These are the grounds why he holds out and holds on rejoicing. Hero is precious spiritual comfort. Tlioiigh the body wearies and is in danger, yet all the time the spiritual man is growing. 17. Light affliction, or lightness of ailliction, which is momentary. They were lifelong, but in view of eternity he calls them transient. It was because the inward man was renewed day by day. This is the way to have real ailliction feel light. It is not the greatness of burden that weighs one down if strength comes as fast as the burden comes. Afflictions are thus workers for us. Weight of glory. The Hebrew word for glory is weight. It is a weight of glory-weight. The whole verse is "one of Paul's struggles with the impotency of language to express his concep- tions." 18. While, in case that, or providing that. From a human stand-point we cannot rejoice in affliction, but from a divine-faith view we may. Such are the apostle's comforts as he boldly stands up for the truth against false teachers and oppositions and bodily afflictions of various kinds. CHAPTER V. THE GLOEY TO COME, AND THE GREAT DESIGN OP THE APOSTLE S LABORS. Verse 1. The connection of this verse is direct with the former chapter. A reason is given why (ch. iv. 17) light afflictions are bearable. Earthly house of this tabernacle, this mortal body, which like a tent is to be moved away. A building of God. This may either mean heaven itself or the spiritual body. 1 Cor. xv. 50 and 53. It is not a tent, but a permanent building. Eternal in the heavens, in heaven an eternal house. 2. Clothed upon, provided with the heavenly dwelling or permanent spiritual body. 3. If so be that, since being thus clothed or provided for, we shall not be found naked or exposed as he was. 4. Not for that we would be unclothed ; not so much from anxiety to get rid of this life as to get into the heavenly clothing. It was be- 558 cause this mortality, instead of being merely got rid of, was to give entire place to a true life. 5. Wrought us, or worked us, out. The earnest of the Spirit, the pledge of the Holy Spirit as a sustaining power. Ch. i. 22. 6. Confident, confiding and assured, of good courage and full of hope. At present he Avas at home in the body as one not discontented (ver. 4), but his great comfort is in the coining glory. Tlio word expresses a courageous hope, which, while not dissatisfied, looks forward to a closer union with Christ. . Knowing. It was true that this being in the body involved absence from the Lord in person, but the confidence of faith made even this condi- tion one of joy amid many life-trials. 7. This is the reason why this earthly home (ver. 6) is yet one of mucli comfort, just as now a traveller most kindly cared for in some tempo- rary home in a foreign land is not discontented, Chap. V.] NOTES ON SECOND CORINTHIANS. [Vee. 8-17. and even not made unhappy, by thoughts of his real home, but is rather comforted thereby, as hoping in due time to go thither. But it is still further reason why we desire something more. 8. This connects closely with ver. 6. It is this confidence of faith (ver. 7) that makes him will- ing to exchange and be present with the Lord. We have here the secret of the apostle having learned to be content, and of his willingness either to live or die. While he can see the gain of dying, he sees holy joy in living, and so says, " For me to live is Christ and to die is gain." Phil. i. 21. 9. Present or absent, under all circum- stances. The words are used in reference to what has been already said. While speaking of life and death and expressing his preference, he would have one thought still more prominent, and that is his desire to please God. The word here for " labor" expresses holy and honorable ambition. Rom. XV. 30, etc. 10. May receive the things done in his body, may have as his due what has been done while clothed with the body. Crosby reads, "that every one may receive that which belongs to him, from his body, that is, from his bodily life." 11. Knowing therefore the terror of the Lord, or influenced by the fear of the Lord. It means having the true religion, and has no refer- ence to human terror. It is that fear or holy reverence which is the beginning of wisdom. Acts ix. 31. Are made manifest, etc. "We are known of God as to our true character, and I trust you are convinced in your own consciences of our integrity." 12. He did not speak for self-commendation, but as giving ground of defence against the false teachers. To glory on our behalf. He said these things not for self-praise, but that the Corinthians in standing up against false teachers might be able to take these facts as their basis of defence, and to glory in him as their teacher ; and thus in vindicating hira have in this vindication power against the false teachers. 13. The zeal which some called madness, and the soberness which some called severity, were all for them and Christ's cause. 14. The love of Christ, his love for us. If one died for all. It does not mean, "for all things," or for all intelligent creatures, os men and angels ; but " the all is necessarily limited by what the Scriptures teach of the design of his death." It is for all them that believe. Then were all dead. They all were identi- fied with him in this death, and as such all be- lievers are to bo as those dead to sin and alive to righteousness. The apostle is not here pressing any point as to death or resurrection, but the fact that all are united to and involved in what Christ's death meant ; and as it meant total dead- ness to the world, evei'y Christian should give himself wholly to Christ. The leading idea is that all are dead with Christ, since his death represented that of his people. The following verses make the deduction, or state what should be the consequence. The "all" here only refers to all believers, as they are the subject. 15. That they which live — those having the life which results from his death and from this union to a living Saviour. Compare Rom. xiv. 9. Unto him, to glorify him, thoroughly devoted to his service. 16. After the flesh. "I no longer judge a man according to his mere externals or as to his worldly relations. It is not with me a question whether he is rich or poor, Jew or Gentile, bond or free." Though we have known Christ after the flesh, once looked upon him as a despised man, and viewed him only from a carnal, worldly stand- point. Now henceforth know we him no more, know hiin no more after the flesh or with more carnal knowledge, which knows only to hate. Paul now knew him as his Redeemer. Some regard this as alluding to the fact that Christ had been on earth, but as he had put off" the bodily form, it was time that all fleshly ideas should give way before a spiritual life. 17. If any man be in Christ, united to him by a true and living faith. This expresses the saving connection that exists between Christ and his people. He is a new creature, created in Christ Jcsns unto good works. This union is transforming, im- parts new life, eifects a new creation. Old things are passed away. Old opinions, desires, principles, motives and aflTections "are passed away." All things are become new; he has new principles and views of truth, new affections, new motives of action and new hopes. " All things are new." All things are of God. This entire change or newness is wrought by God. It is not merely 559 ClIAP. VI.] BIBLE NOTES. [Veh. 1-6. a niiui'a resolve, but a work of God in wliicli nuui is only co-worker. God seeka us before we seek bim. It is ours to respond. God reconciles bimself to us tbrougb Jesus Cbrist, and it is for us to accede to tbis reconciliation. Altbougb bim- self tbe aggrieved party as no man can aggrieve another, yet tbe overture of peace-making love comes from bim, so tbat bis reconciliation to us precedes ours to bira. Ministry of reconciliation, tbe service of declaring bis desire and plan for bringing back the sinner and restoring tbe prodigal son to bis Father's bouse. 19. To wit, namely or since God was, etc. God was in Christ, was tbrougb Cbrist rec- onciling the world to bimself God, so to speak, exhibits bimself as a Father reconciling bis sons to bimself through this representative Son, even Jesus Cbrist; while it is by Cbrist (ver. 18), such is tbe oneness that is also in Cbrist. Imputing, counting or charging upon them. Rom. iv. 8, 11, etc. It means forgiving sin be- cause of tbe perfect obedience of Cbrist. Committed, deposited with us tbe responsi- bility of declaring tbis doctrine of reconciliation through Christ. 20. As though God. "We should place the colon point after Cbrist, and connect this with the latter part of tbe verso. " As though " baa tbo sense of " because." In Christ's stead. Cbrist was no longer here to present tbe cause of God, and so they in bis stead preach. This was the great life-work of Paul, and when charged by tbe false teachers at Corinth with selfish motives, be thus earnestly vin- dicates bimself and his mission. 21. Hath made him to be sin for us, treated bim as if a sinner, and as if tbe very sinner tbat you and I are. So be took all our sins, away. The expression is not sin-offering, but is concise and expressive of complete substitution. "The Lord hath laid on bim the iniquity of us all." Isa. liii. 6. The righteousness of God. Not merely " righteous before God," but as if righteousness itself The sinner is made to appear as one right before the law — as one who pow as an act of jus- tice can claim pardon. He comes now before God with tbe righteousness of God, because it is the imputed and implanted righteousness of Christ. God has now through the death of Christ made it a matter of justice that tbe repenting sinner should be saved. He can be just and yet justify tbe sinner. CHAPTER VI. THE APOSTLE FUETHEE VINDICATES HIS DESIGNS AND SELF-DENYING FAITHFULNESS, AND IN LOVE EXHOETS THE COEINTHIANS TO SANCTITY. Vehse 1. Beseech you also ; rather, " We also beseech you." , Beceive not the grace of God in vain ; do not have this great favor of the method of grace declared and offered to you without accept- ing it. 2. In a time accepted, in a time of grace. The apostle, in urging their immediate attention to tbis gospel of pconciliation, reminds them of a passage in Isa. xlix. 8, in which a particular time is spoken of as a " time of grace " and a " day of salvation," and be would have them " behold " tbat now is tbe time for them. Tbe original prom- ise bad reference to CJirist, and therefore might bo regarded as quoted hero as a prophecy ; but it is more likely introduced as illustrative. The inspired writers often use Scripture language just as we do, not with reference to its original 560 connection and import, but as appropriate ; and it is sometimes difficult to determine whether a pas- sage is quoted as prophetic or merely as illustrat- ive. The apostle would have them notice that times of grace and salvation bad been recognized under tbe old dispensation, and that now was tbe time for them. 3. Giving no offence. He did not desire to be a, stumbling-block, or to cause blame to tbig ministry or presentation of gospel doctrine. While sometimes severe and always independent, it was only when duty called him to faithfulness. 4. Approving ourselves, showing ourselves US devoted to tbis ministerial work. A man may claim to be devoted to God's service when vindi- cating his sincerity, and yet be free from a boast- ing spirit. So was Paul. 6. By pureness. Not only by what he en- CUAP. VII.] NOTES ON SECOND COBINTHIANS. [Vee. 1-7. dured, but also by the evidences here named, he showed himself imbued with the spirit of the gospel he preached. Kindness, usefulness or a desire to be good. By the Holy Ghost, by the Holy Spirit within me. This seems designedly thrown in here as a guard against the idea that he depended ■ merely on human abilities. 7. Power of God. This was given in many ways, natural and supernatural, to the apostles. Armor of righteousness. He was clad in that strength which comes from a sense of being justified before God. See ch. v. 21. 8. As deceivers, and yet true ; although regarded as misleaders we speak the truth. 9. As unknown, and yet weU known. Although obscure, and in a human sense not distinguished, he was also well known, for this new doctrine and its teachers had aroused the world. As dying, constantly exposed to death. As chastened. He had many stripes. 10. The believer may have had real sorrow, but joy also enters if he abounds in Christ. In a human sense he had many grounds for sorrow, and was indeed weighed down, but rejoiced evermore. Poor. So he was in a worldly sense, but he enriched the nations by the glad news of grace. 11. Open unto you. This expresses fulness of utterance, an outgushing of vehement feeling coming from an enlarged or full-hearted love. 12. Straitened in us. " There is no pinch- ing of you on my heart, for I have a wide heart and room for love to you ; but you in your own affections are narrow, and lack breadth or fulness of love." It was not lack of love on his part, but lack of love on their part for him. I take it rather to be more general. They were disposed to attribute their shortcomings to defect in him, but he says that their constricted or cramped Christianity resulted from errors among them- selves. Ver. 13, 14, etc. 13. For a recompense ; that is,'in return for this love and unselfish spirit on my part, and in the same spirit, be ye also full-hearted, self-deny- ing, enlarged to a sense of duty. It was not so much return of love that he wanted, as that this same spirit should actuate them in their whole daily life. This was all the recompense he desired. 14. With unbelievers, with the heathen. We have seen in First Corinthians how prone the Church was to admixture with the world, and here was renewed caution. Good reasons are^ here given. 15. Belial, a term for wickedness personified'.. 17. The quotation from Isa. lii. 11, etc., is ap- propriate, since it was the same spirit by which of old Israel was led into admixture with the- world, and so led astray to idol gods. 18. A precious verse as to the full adoption of the children of God, CHAPTER VII. FURTHER EXHOKTATION, AND THE APOSTLE B JOY OVER THE EFFECT OP HIS FORMER LETTER UPON THE CORINTHIAN CHURCH. Verse 1. Perfecting, increasing in or carry- ing on to perfection in holy reverence. 2. Receive us. It is a plea for their full con- fidence, which had been weakened by their false teachers, -who even tried to represent him as dif- fering from Peter and Apollos. They seem even to have accused him of dishonesty. 3. To condemn. He did not mean to insin- uate that as a whole Church they had been untrue or had thus abused him, and shown want of, love to him. Often in reaching the unfaithful few we have to address the many. In our hearts. Ch. vi. 4-12 showed what he was willing to endure for them. Vol. II.— 71 4. Boldness of speech. It expresses joyful! confidence. He had just heard from them in full' through Titus (ch. ii. 13 and ver. 6), and perhaps through Timothy also. When we were come into Macedonia.. He had hastened to Macedonia in his anxiety to- meet Titus and hear from Corinth. Our flesh had no rest. His whole frame was in sympathy with his cast-down mind> Ver. 6. Without were fightings, within were fears. He had to contend with actual external oppositions and inward forebodings. 6. Nevertheless, but, indeed. 7. Paul was able to meet Titus and find him in 5St Chap. VIII.] BIBLE NOTES. [Ver. 1. great joy over the comfort he had received by finding the Corinthians so full of love for the great apostle. Your earnest desire, toward Paul or to see him. Your mourning. This probably refers to their grief over their sins as reproved in the for- mer Epistle. 8. Though I did repent. This presents the apostle as almost fearing lest he had spoken too plainly or severely. !). After a godly manner, a repentance unto life, such as those have who have not only chango of purpose, but also real change of heart. Damage by us. If it had mei-ely made them sorry without gospel repentance, it would have been only an injury, but God had made them to be benefited rather than damaged in heart by the First Epistle. All sorrow is damaging excepting godly, and that is reparative and beneficial. 10. Repentance to salvation. This is well defined in the Westminster Shorter Catechism, answer to Question 87. Sorro'w of the world, such as is caused by the world, or such as worldly men have. 11. Behold, this selfsame thing, this very fact that ye thus mourned. Carefulness, holy desire to be rid of wrong as soon as possible. Crosby translates by " diligence." Clearing of yourselves, an apology. Indignation, self-reproach. With this was a sense of fear or holy awe as having offended God, and an earnest desire to repent, with new zeal for new devotion, and " revenge" in the sense of a holy appreciation of the righteous demands of justice as requiring punishment of the guilty one. Clear; or, as we would say, "have made a clean breast of it," and cleared yourselves from guilt. 12. Not for his cause. The apostle would have them feel that bis primary object was not his interest in the offender or in the one whom he had wronged (1 Cor. v. 1), but that his design was more far-reaching. It involved the whole Church in the guilt of tolerating wickedness, and it was to show liis holy carefulness or active, in- terested zeal for tlictn all. In the sight of God, before God. He thus expresses the deep spiritual interest that he had in them, of which God was the witness. 13. In your comfort, or in the consolation derived from you. Many make a stop after the word "comforted," and- read the whole thus: " Therefore we were comforted ; and besides our comfort, exceedingly the more joyed we for the joy of Titus," etc. 14. He had no doubt expressed to Titus bfcfore his going to Corinth a confidence that these evils would be corrected, and that the attachment to him still remained. It was not mere personal regard that Paul so much cared for, but love or hatred toward him was a test of their relations to the truth. 15. Pear and trembling. This expresses religious reverence and respect. 16. I rejoice therefore that I have con- fidence in you in all things. This is the con- clusion of the whole matter : " I have good cour- age, am full of hope and confidence in you." CHAPTER VIII. CHRISTIAN LIBERALITY, AND REASONS FOR IT. Verse 1. Moreover. This indicates the in- troduction of a new subject. It seems here re- ferred to not only because of its intrinsic import- ance, but that the apostle might vindicate himself from false charges preferred by false teachers. Unselfishness was a prominent trait of Paul's cha- racter, and yet these evil. pretenders would insin- uate that the apostle encouraged these collections for mercenary motives. The subject of liberality is often introduced in the New Testament, not only because the peculiar circumstances of Chris- 562 tians at that time often called for its exercise, but because giving is the natural expression of broth- erly love, of acknowledged relationship and of that unselfish religion which teaches us to love our neighbors as ourselves. Do you to wit, make you to know. Grace of God. Their giving is here spoken of not as a mere human sympathy, but as a divine principle and the exercise of a grace. • Churches of Macedonia ; that is, of Thessa- lonica, Philippi, etc. CiiAr. VIIL] NOTES ON SECOND CORINTHIANS. [Ver. 2-22. 2. A great trial of affliction, etc. This may refer to the trying social and political condition of Greece at this time, or to direct persecutions. See Acta xvi. 20 ; 1 Thess. i. G, etc. Affliction, joy and purity are here tersely presented as existing at the same time. Their joy was the result of grace, and enabled them amid affliction and pov- erty to be .liberal. Abounded, manifested itself. Riches of their liberality, its freeness. The word for " liberality " here is that for open-heart- cdness and sincerity. 3. Beyond their power, etc. They gave spontaneously more than could have been expected of them. 4. This verso can bo expressed more accurately thus : " Praying of us the favor and fellowsliip of a participation in the aid to the saints." They thus prayed that they might have the favor of uniting in these gifts. The word "receive" should be omitted. 6. Not as we hoped, not as we expected or anticipated. He had only expected the contribu- tion, but besides it they had a revival. To the Lord and unto us. While they gave freely for their fellow-Christians, they still more fully exhibited their devotion to God, and to him as God's minister. By the w^ill of God, through the influence of the Holy Spirit. 6. Tho idea here seems to be that the chiirchcs of Macedonia had been so blessed in giving that Paul now exhorts Titus, when he sends him back with this Second Epistle, that he would have the Corinthians also exercise this grace, and refers to the fact that they had before contributed something, ver. 10 and ch. ix. 2. Notice here how often giv- ing is presented in Scripture as the exercise of a means of grace, like prayer, etc. 8. Not by commandment, I do not compel you to give. A forced gift takes away all the grace of giving. Forwardness of others. The ready liber- ality of those of Macedonia had led him to sug- gest that they show the sincerity of their love in a similar way, and he then gives them a most forci- ble example. 9. Rich. This refers to all the condescension which Christ's incarnation involved, a poverty, a humiliation of which we can have but little con- ception. 10. Expedient, profitable in a religious sense. Not only to do, but also to be forward. This expresses not only determination, but also zeal in action a year before, but probably their zeal had lagged somewhat, and they had not fully carried out their plans. 13. Based. He did not desire that in reliev- ing the poor saints they themselves should become < burdened, but only that with a willing heart they should give as they could. 14. By an equality. This does not mean all things in common, but such supply as will make all free from .suffering. To such an extent all poorer Christians are to be relieved by all richer ones. That their abundance. The idea may be that they in return would receive of their spiritual things, or more likely it intimates that thus they might 1)0 so relieved as in case of any future sim- ilar want on their part, so possible in the muta- tions of the times, they also would be similarly remembered. 15. The apostle in his reference to the manna which spoiled if in excess, and which was made up to those who lacked (Ex. xvi. 18), would have them feel that the necessities of those lacking should be made up by those who had more. The hoarding up of the overplus is sometimes a spoil- ing process. 16. See ver. 6. Titus in his zealous interest in them did not need this urging, although hereby receiving the advice. 17. He accepted the exhortation, etc. He did as Paul wished (ver. 6), but it so far ac- corded with his own forward zeal that he scarcely needed the suggestion. ■He went unto you. This refers to his present going with this Second Epistle." 18. The brother. We are not told who this was, but most suppose it to have been Luke. In the gospel, in his efficiency in laboring therefor. 19. With this grace, the gift or contribu- tions received from the churches. Of your ready mind. Many read, "My ready mind," and take it to be an expression of Paul's cheerful interest in thus being the bearer of alms to these poor Christians. 20. Avoiding this, etc. Lest the money should be injudiciously used, or lest there should be misrepresentation, one or two are thus asso- ciated with him. 21. He would avoid the appearance of evil. 22. Our brother. This was still another fel- low-laborer, and, as many think, Timothy. Acts XX. 4. Which I have, whicli ho has. His diligence 563 Chap. IX.] BIBLE NOTES. [Vee. 1-13. or zeal is excited still more by his confident in- terest in them. 23. Of Titus, as to him, who he is, or why employed in this matter. Messengers, ministers. They are the glory of Christ as making manifest his word and himself. . 24. Show ye to them, etc.; by abounding liberality show that we have not misquoted you. The whole chapter is an exhibition of the propri- ety of that manifested interest in fellow-Christians which leads to self-denial and gift, and which makes the Church as one family in Christ. CHAPTER IX. CHRISTIAN LIBERALITY, AND FURTHER INCENTIVES THERETO. Verse 1. Ministering to the saints. It here has reference to the giving of alms for the poor saints. 1 Cor. xvi. 1-4. 2. Forwardness of your mind, the disposi- tion they had to respond to the call made on their liberality. Achaia was ready. Corinth was the capital of this part of Greece. It does not mean that they had fully made contribution a year before, but that they showed great interest and readiness to give. Hath provoked, excited and incited many to feel likewise. 3. Lest our boasting of you should be vain in this behalf; lost what we have said of your readiness in this respect shquld seem falsi- fied by your failing to carry your designs to completion. Ye may be ready. This readiness means such as is carried into execution. 4. Haply, possibly, or lest it should happen. It would be unpleasant to both to find this con- fidence, which had seemed well grounded, not borne out by their subsequent zeal in perfecting their plans. 5. Go before, before Paul should come to them. Make up beforehand your bounty, com- plete the gathering in of the collections. Whereof ye had notice before. "Prom- ised beforehand" is the more approved reading. Of bounty, and not as of covetousness, abundantly and not stinted. It rather seems to rei'cr to the greater freedom with which a collec- tion promptly made n|)pears to be given than if it still is to be urged. Persons sometimes subscribe with apparent bounty, but, if there is delay in paying, the covetous heart makes them give with Ifess heartiness. 7. As he pm-poseth, from a realized sense 564 of duty. Systematic, deliberate, cheerful giving is meant. Grudgingly, grieving that he feels it a duty to give, or because he knows not how to avoid it. 8. All grace; not only this grace, but all grace. There is a precious fulness in this verse, which shows how there is good interest for an investment for God. 9. His righteousness. The word here ex- presses abundance of moral excellence as exhibit- ing itself in this spirit of liberality. The idea of continued ability to give is also included. While there may be individual exceptions, we recognize the rule that the tendency of a proper liberality is to wealth. 10. The great Seed-Giver will prove the giver of other blessings. The liberal soul shall be made fat. The quotation is not as precise as the former verse, but there is evident reference to Isa. Iv. 10. 11. Connect with ver. 8. Bountifulness, liberality. Causeth through us. Thanksgiving to God thus called forth resulted from the labors of the apostles. 12. The administration of this service, the bestowment of this benefaction. It not only relieved actual want, but caused abundant thanks to God, so that it was doubly a blessing. 13. By the experiment of this ministra- tion, by the test of this service. The word for " experiment" is that translated "trial." Ch. viii. 2. The saints are represented as glorifying God for the proof this self-denial gave. Professed subjection, your obedience to your profession of the gospel. Liberal distribution. The primary meaning of these words i^ "sincerity of fellowship," which was shown by this contribution. The great an- cient test of "the communion of the saints" was Chap. X.] NOTES ON SECOND CORINTHIANS. [Ver. 1-12. this liberality, and hence it is spoken of so prom- inently in the New Testament, since next to the love of Christ is the love of the followers of Christ. 14. By their prayer for yoU. Thus God is glorified, and these givers have the blessing of the prayers of the poor saints, who are represented as having for them a special longing love because of the fulness of the grace of God in them. 15. ThankB be unto God for his unspeak- able gift I This liberality leads the apostle to thinli of that divine charity of which the gift on the cross was the expression, and so ho burst forth into thanks for this greatest gift of all. CHAPTER X. THE APOSTLE VINDICATES HIS MANNER AND AUTHOEITY AGAINST THE ACCUSATIONS OP FALSE TEACHERS. Paul having in previous chapters addressed himself chiefly to the faithful and well-disposed of the Corinthian Church, now comes to deal again with those who were trouble-makers, and with holy boldness claims his authority to speak, not as one commending himself, but as one glorying in Jesus Christ and .th5 doctrines of his gospel. Verse 1. I Paul myself. This is emphatic. He in other places speaks with or for others (ch. i. 1), but as the opposition at Corinth had been directed against him personally, he now meets it. By the meekness, etc., on account of; they as Christians must be expected to exercise the same qualities. Or it may refer to Paul himself as desiring to exercise meekness and gentleness toward them. Am base, or lacking in courage. His enemies perhaps said this, while admitting that his Epis- tles were bold. Others refer it to his physical appearance or utterance (see ch. x. 10) as com- monplace. 2. But I beseech you, etc. He earnestly hopes that when he comes he will not need to come with that severity which he already has thought to use toward some opposing him. The word "confidence" here has the idea of reproof arising from his sense of its necessity, and the second word, " bold," is in the Greek diflTerent from the first, and expresses defiant resistance of their attempts to subvert truth. According to the flesh, from carnal and sinister motives. 3. Walk in the flesh, am a man, subject to many imperfections. Do not war after the flesh, do not carry on this warfare for the gospel and against error un- der the ordinary incitements of selfish nature, or relying upon it. 5. Imaginations, hunian reasonings or hy- potheses. High thing. Human reason loftily vaunts it- self in pride as above faith and revelation, but these spiritual weapons easily demolish its towers. 6. To revenge all disobedience. He was ready when he came, if need be, to show sucli boldness as to use his apostolic authority and pun- ish the disobedient. Revenge is here used in the sense of retaliation, and retaliation in its primi- tive idea meant merely the vindication of justice. When your obedience is fulfilled, when full time had been given and the obedient were distinctly to be discerned. When they had done their part he was ready to punish all disobedience. 7. Paul thus directly addresses those who had denied and maligned his apostolic claims. After the outward appearance, in exter- nals. They boasted of being Jews of the seed of Abraham (ch. xi. 18-23), and some claimed to be especially of Christ. 1 Cor. i. 12. Trust to himself, confidently assumes. Let him of himself think this again. His own judgment ought to teach him that he had no right to exclude such as Paul. 8. I should not be ashamed. Even did he claim still higher prerogative and position, he could not be discomfited, so as to be ashamed or reproached as one not able to sustain it. 9. This verse gives the reason why he had not in his letters (ver. 8) claimed still more authority. Many, however, connect it with ver. 11, and un- derstand him to say that (ver. 11) when he comes he will show them that he is not as one who seems a terrifier by letters, but that he will do as he says. 12. That commend themselves. It was not 565 Chap. XI.] BIBLE NOTES. [Veb. 1, 2. iu a spirit of self-commendatiou or self-reliance that he wrote, but relying on God, and so he would be equally bold when present. This may be in the form of a question, and mean, " Do we not dare ?" etc.; that is, "We are not afraid to be comi)ared with them." Measuring themselves by themselves. These false teachers, instead of making Christ their pattern and his doctrine their test, compared themselves with each other, and by these low standards congratulated themselves as being bet- tor tliaii Paul and others. Errorlsls aro over thus drawn together against the truth. It is a great thing to have a right standard of comparison. 13. Without our measure, beyond our sphere, or " of , other men's labors." Ver. 15. According to the measure" of the rule which God hath distributed to us, according to the extent of the sphere of labor marked out by God and assigned to us. Here false teachers seem to have claimed in some way that Corinth was not properly included in the apostle's field of labor. Some of these teachers may have been at Corinth before Paul. In order to be rid of Paul, they claim the field for ApoUos or Peter or them- selves. Paul assures them that Corinth is a part of his legitimate field. 14 Stretch not ourselves beyond our measure. There was no need, as we would say, of " special pleading " or overstretching to show that Corinth was a part of his field of operation. for he had before this gone as far as them in preaching the gospel. The apostle thus refers to the fact that Corinth was within the region in which lie had been the first to preach the true gospel. 15. Not boasting, claiming, as in ver. 13. We shall be enlarged by you ; by your co- operation and confidence we shall be abundantly helped forward. According to our rule ; in accordance with our proposed line or rule. The measure of this rule or oxtciit of territory in which ho desired to proclaim the gospel was still farther beyond, and accorded with God's design. Ver. 13. 16. Boast. He desired to claim as his special work the planting of churches rather than the nourishing of thosp organized by others. Another man's line. The idea here, as be- fore, is that of a territory lined or marked out by the measure of God for labor. 17. Let him glory in the Lord. While speaking of boasting and of his claims, he would guard against any apparent personal assumption. AVhat he claimed for himself was only as tho apostle of the Lord Jesus Christ, and all glorying must be in the Lord. This- was quite in contrast to the rivalry and self-satisfaction and conceit of the false teachers. In this chapter we have a model of that Christian modesty which, while it vindicates self in order to vindicate the gospel, is free from self-glory or human boasting. CHAPTER XI. THE APOSTLE FURTHER VINDICATES HIS CLAIMS, AS CONTRASTED WITH THOSS OF THE FALSE TEACHERS. Verse 1. Bear with me a little in my folly. Boasting is never wise (vor. 12) when it is an ad- ulation of self; but here tho apostle, in defence of tlio gospel and its ministry, cannot but speak of himself, since whatever impaired their confi- dence in him would militate against the gOspel. As one embarrassed by this necessity of apparent self-praise he begs them to bear with him in this seeming folly. It was to defend them that he thus defended himself; only his love for them had led to former sacrifices, and now this very apparent boasting was not congenial to his feelings, in- volved self-denial and was the offspring of affec- tion. 566 And indeed bear with me. This is taken by some as an expression of confidence tiuvt they would bear with him ; that is, " you will bear." 2. Jealous. It is godly jealousy, 'and that is not human jealousy, but a holy regard for justice and right, coupled with love. See Ex. xx. 5. Espoused you. They were betrothed to Christ. The marriage connexion is often used to express the relation between Christ and his people. A chaste virgin. This expresses the purity that became them, as the former clause of the verse has expressed singleness of devotion. Eph. V. 21. Chap. XI.] NOTES ON SECOND CORINTHIANS. [Veb. 3-19. 3. Beguiled Eve through his subtilty, de- ceived her by his cunning art. Corrupted from the simplicity, turned away from single, uncomplicated devotion to Christ. 4. The expression here is somewhat doubtful. It may mean " that if they really offered another Jesus with another Spirit and another gospel," there might appear to be some ground for em- bracing this new system; but as they "did not, there was no ground for listening to tliem instead of himself, who had been foremost in proclaiming this gospel. Whoever counsels us to reject the gospel is bound to provide a full substitute in its place. Hodge and others obtain this idea : "Bear with me, for if a false teacher preaches another gospel, you bear with him." The context permits either meaning. 5. A whit behind. He thus claimed equality, in order that they might accord to the gospel superiority. The very chiefest apostles ; either not be- hind these false teachers who claimed to be chief apostles (ver. 13); or, probably, not behind the real apostles. It is a common device of false teachers to degrade those opposing them by prais- ing absent ones who are of the same faith. Thus at one time they sought to place Peter's authority above Paul's. 6. Rude in speech, unpolished by human learning or untrained in mere polemic philosophy; Ch. X. 10. Freely, gratuitously. This very unselfishness of the apostle was claimed as evidence that he was not an authorized minister. 1 Cor. ix. 1-3 and xiii. 18. 8. I robbed other churches, accepted aid from them to an extent which seemed almost op- pressive, in order to be less burdensome to you. Paul's course here is an illustration of how a Christian should avoid the appearance of evil, and in matters of conditional right and wrong use Christian expediency. Thus among the Thessa- lonians (1 Thess. ii. 9) and Corinthians he would not receive pay, as it would be construed into a mercenary spirit, and might hinder the gospel ; but from the Philippian Church in Macedonia he received personal aid time and again. Phil. ii. 25 and iv. 16, 18. 10. As the truth, etc. This is to be taken in the form of an oath or sacred promise. Of this boasting, of this declaration of de- voted unselfishness in his work, especially as shown by his refusal to receive support from any of the Church in the region of which Coriuth was the capital. 11. Wherefore ? It was not that he did not love them or appreciate their desire to bestow favors upon him. "God knoweth I do love you." 12. Cut off occasion, give them no ground for saying that he had mercenary motives. That wherein they glory, they may be found even as we. They gloried in their dis- interestedness, and he would force them to show it by gratuitous service. This is just what they did not wish to do. Ver. 20. 13. Deceitful workers. They availed them- selves of every means to deceive and pervert the people. Transforming themselves. Although false and deceitful, they pretended to be, even more than Paul, ministers of Jesus Christ. 14. Angel of light. Light is the symbol of excellence and happiness. An "angel of light" is a bright, pure, holy angel. Some suppose the apostle here refers' to the temptation of our first parents, or to Job i. 6, but it is probable that the verse should be taken more generally, as denoting that he assumes goodness in order to deceive. 15. Ministers of righteousness, ministers of this new dispensation. < 16. Think me a fool. As the apostle returns to speak of himself, he again recognizes that in the self-praise which is necessary to a vindication of himself and the gospel he may seem like a foolish boaster, and begs that they will not so regard him, or if any do, since they have listened to the vain-boastings of the false teachers, they should " receive" or bear Avith him also. 17. I speak it not after the Lord ; not according to his example of humility, but with seeming folly. Compare 1 Cor. vii. 12, etc. Confidence of boasting, assurance or basis and foundation therefor. Yet the apostle feels that even the ajjpcarance of sell-laudation is so incongruous with the humble meekness of Chris- tianity that he thus apologizes therefor, and says that it is not the usual mode of Christian expres- sion. He does it that he may be compared with the false teachers from their own stand-point. 18. After the flesh ; that is, according to the flesh. It is in contrast with " after the Lord" of ver. 17. He thus argues as they do, from a carnal stand-point, but for a good purpose. 19. Ye suffer fools gladly. This is said in sarcasm : " Ye ought to find a pleasure in bearing with me for showing a want of sense in my boast- 567 Chap. XII.] BIBLE NOTES. [Veh. 1, 2. iug; since you are so Avise and self-complacent as not to be disturbed by folly." 20. For ye suffer, etc. This is said ironi- cally : " Ye suffer or exercise forbearance with these false teachers, who tyrannize over you, who devour your substance, who take or ensnare you, who proudly exalt themselves, who smite you on the face; and if you can bear all this, surely you who are so wise can (ver. 19) suffer me to boast as one unwise." The verso thus specifics various ill-doings of the false teachers. Take of you, make prey of you. Smite you on the face. This is mentioned as a sign of the greatest contempt. Luke xxii. 64 ; Acts xxiii. 2. 21. I speak as concerning reproach, as though we had been weak. "I confess to my shame that I have proved myself weak to- ward such wrong-doings." There are different readings of this difficult passage, but the idea of the original seems to be correctly given by Crosby : " I speak as if really the weak man they reproach me with being ; nevertheless, though I thus seem like foolish ones to indulge in boasting, yet I can make as bold claims as they can." All along the apostle seems to labor between the felt necessity of vindicating himself and the gospel, and the seeming foolish boasting which it appeared to simulate. Yet it was a time to assert his prerogatives of birth, apostluship and self-denying devotion. 22. We have here the national, the theocratic and the Messianic names of the Jews. 23. Are they ministers? that is, do they claim to be? I speak as a fool. Ver. 16. I am more, I am still more prominently so. Above measure, more than I can count. In deaths oft, in danger thereof, 24. Forty, stripes save one. The law of Moses limited to forty stripes (Deut. xxv. 3), and they gave one less, so as to be sure not to surpass the law. 25. With rods ; that is, by the Komans, as at Philippi. Acts xvi. 22. They used sticks instead of the lash. Once was I stoned, Acts xiv. 19. The fact that these other perils of Paul are not mentioned in Acts shows that we only have a small fragment of his wonderful history. Only so much is given as was necessary to the development of the history of the opening and extending doctrine of the gos- pel. 26. Of waters. Greek, " of rivers ;" to dis- tinguish from " perils in the sea," which are men- tioned afterward. 28. Those things that are without, or be- sides, not to mention still other things. 29. Who is weak, and I am not weak ? This expresses the burden of his sympathy. When any are weak he is as one depressed, and when any are offended or made to stumble he is indig- nant. 30. I will glory, etc. He thus glories in his apparent misfortune and in his weakness. 31. That I lie not. He had not falsified or exaggerated, and adds still another escape. ■ 32. Aretas was an Arabian monarch, the father- in-law of Herod-Antipas, and in a war against him for repudiating his daughter is supposed to have gotten possession of Damascus. Kept the city, watched the gates. CHAPTER XII. AN ACCOUNT OF VISIONS AND REVELATIONS ENJOYED BY PAUL, AND HIS APOSTLESHIP FUETHEK CONFIRMED. Verse 1. It is not expedient for me doubtless to glory. He again expresses his un- willingness to appear as one boasting, and says, "It surely behooves me now to turn to still stronger proof than that afforded by my ministry." Visions and revelations of the Lord. Christ had appeared to him in visions, and had revealed his will. It seems to us to indicate the personal appearance of Christ to him. 1 Cor. ix. 1 and Acts xxiii. 11. We have reason to believe 568 that Christ vouchsafed his presence often to Paul in a way not common to others. 2. I knew a man in Christ above fourteen years ago. This was himself. Ver. 7. It does not refer to the time of his conversion, but prob- ably to visions and revelations vouchsafed to him during his sojourn at Tarsus, for many years pre- vious to entering upon his missionary work. In the body I cannot tell. This merely ex presses that he was in a state of trance, so as not Chap. XII.] NOTES ON SECOND CORINTHIANS. [Ver. 4-20. to know anything of his material self or as to his physical life. Caught up to the third heaven. This is used in popular language to designate paradise. The number three was a Jewish numeral for unity or completeness ; and besides, they divided the parts above the earth into three — the atmosphere, the starry heavens, and paradise or the place of angels. 4. Into paradise. "Paradise" is a word de- rived from the Sanskrit, and signifies a park or garden. It here means heaven. Compare Luke xxiii. 43 and Rev. ii. 7. 5. Lawful, possible. I will not glory but in mine inflrmitieB, my weaknesses, or what seemed trials, instead of in my privileges. Ch. xi. Most men are prone to glory in the honors they have received, rather than in their reproaches and sufferings. Of himself as a mortal man on the earth he will not glory except in them. 6. I shall not be a fool, not be a mere vain boaster. He that boasteth with reason, and not for mere pride, but to sustain God's glory, is not a fool in tlio sense or to the extent that these worldly boasters were. Any man should think of me, above that which he seeth me to be. He did not wish to rest his claims upon what he said of him- self, but rather on what they saw and heard. So far as these things were matters of history and fact they could leave them, and so he now only re- veals these higher glories of which they could know only by his personal testimony. 7. A thorn in the flesh. It probably refers to some physical ailment. The messenger of Satan. Bodily diseases seem thus to be instruments of the evil one. See John ii. 7. Death and all pain are Satan's work, and not God's work, and though permitted for wise purposes, are the offspring of sin. To buffet me, strike upon or boat mo down. 9. My grace is sufficient. If God does not remove our trials, he permits them for wise pur- poses, and gives us grace to bear them. My strength is made perfect in weak- ness. In man's condition of felt weakness the sustaining strength and help of God are made perfectly manifest. Glory in my infirmities. He now still more rejoices in whatever he is called upon to endure, since these are the security that greaiter power from Christ will dwell in and abide upon him. 10. Then am I strong. When the Christian Vol. II.— 72 knows that he is weak in himself, God's grace will be sufficient, and his perfect strength will come to the aid of our weakness. 11. I am become a fool in glorying. "I have been compelled to indulge in language of laudation, which has the appearance of foolish boasting." 12. In all patience, with patient endurance, under many trying circumstances. These false teachers had denied him the rank of an Apostle. 13. For what is it wherein ye were in- ferior to other churches ? The idea is that this Church founded by him would bear compari- son with any of the churches founded by the other apostles, and hence his apostleship could be tested by its results. See Gal. ii. 8, 9. I myself was not burdensome. They had not equalled other churches in the matter of min- isterial support,but that was because he had not desired it. He asks, however, to be forgiven that he has restrained them in the exercise of this grace. 14. The third time I am rbady to come to you. In Acts only one visit is named. 01- shausen, Hodge and others think there had been a second visit, but others take this as merely ex- pressing the desire or readiness to go, but he had twice changed his plan for good reasons. This seems to us to explain this verse and ch. xiii. 1, and to accord with ch. xiii. 2. For the parents. He claims the parent's privilege of giving rather than receiving. 15. The less I be loved. A true lover may sometimes hint a want of reciprocated love in order to draw out its ardor, rather than as doubt- ing the affection. It is, too, sometimes a principle that love given too gratuitously is not as fully ap- preciated as that which costs something. At any rate, it is the strongest expression of unchanging and unconditional affection. 16. We may paraphrase thus: "Admitting that I did not burden you, these enemies say that, being crafty, I caught you by artifice, and through my agents took from you." 18. Desired Titus, called upon Titiis to go. Ch. viii. 16-18. 19. Think ye that we excuse ourselves unto you? He would not have them think that he spoke merely as one responsible to them, but as one responsible to God, and what he did and said was not primarily for self- vindication, but to edify and upbuild tliem. 20. Such as ye would not. He thus gently intimated that he will come as a reprover if they are unfaithful. 569 Chap. XIII.] BIBLE NOTES. [Ver. 1-14. 21. Humble me among you, bring me down to grief because of what I may find. He as one of the brotlierhood of Christ would thus suffer in whatever dishonored the Church. CHAPTER Xin. PAULS WARNINGS, EXHOETATIGNS AND CLOSING SALUTATIONS. Verse 1. Third tirne. See ch. xii. 14. In the mouth of two or three witnesses shall every word be established. This ac- cords witli tlie old law (Deut. xix. 15), and Paul, when he shall visit them, intends thus to judge them. Ver. 2. 3. 'Since ye seek a proof of Christ speak- ing in me. As they failed to be convinced by his former visit and by his words, he would come with the decisive and convincing power of apos- tolic authority. Which to you-ward is not weak, but is mighty in you. Christ already, by word and miruclo and by his converting jjower, had shown himself mighty among them in connection with Paul's labors, and they ought not to have needed this. 4. Crucified through weakness ; by reason of weak human nature subject to death, but only that he might live by the power of God. So the apostle argues, it is true, as our enemies assert, that we are weak. Ch. x. 10, etc. We shall live with him, toward you by the power of God. We shall thus in all our weak- ness show ourselves alive in dealing with you. 5. Reprobates, unapproved or rejected. 6. Not reprobates ; that is, not unapproved. 7. Not that we should appear approved. He prays them to do right, for this was his great desire, and not that they should sin in order to make him seem still further "approved." Ho would rather appear as a reprobate or one unap- proved than to have them sin. He needed not this kind of chance to vindicate his authority and acceptance with God, although if they did wrong he would in not sparing them add new proof of his apostleship. 8. It was only in behalf of truth that he could thus exert his power, and he could not display this apostolic power unless their conduct re- quired it. 9. When we ^.re weak. He hud the power to exercise, and its exercise would prove his claims, but he preferred to appear weak and as one not having power, if by their strength or faithfulness he was relieved from calling it forth. Your perfection, or perfect restoration. 10. I write these things being absent. He thus intentionally forewarns in order to avoid any necessity for the exercise of power. Lest being present, in order that when present I need not use severity. 12. A holy kiss. Anciently it was the usage in Christian assemblies to kiss each other. 14. Communion of the Holy Ghost, or the fellowship or joint-possession of the Spirit. This Epistle, parts of which are so full of the fondest expressions of tenderness, and which yet in other parts deals in terms of unsparing severity with those who in order to injure the gospel maligned and traduced the apostle, gives us a view of Paul as a faithful Christian minister, and shows how thoroughly devoted he was to Christ's service and to the interests of the Corinthian Church. It abounds in that precious spiritual philosophy which is taught by example, and exhibits to us the plan and power of the gospel and of its ministers when dealing with churches into which errors may have crept. It is sweet and faithful tenderness ; vindication without vain-boasting ; bold withstanding of error because of the love of truth ; severity tempered with all proper kindness — severity not in revenge, but to secure reform and purity ; exhortations to duty in giving, praying and in outward life; and the whole closed with the most affectionate benedictions of ardent love. In it we may study a model of pastoral love and faithfulness — a gospel which indicates the softest and surest method of dealing with errors, and the method by which the'Christian Church is to be kept alive to doctrine and duty, and to be cleansed from errors of precept and practice. It affords the fullest evi- dence that Paul spoke with the highest authority and with the inspiration of the Holy Spirit. When seen by the light of historic facts as to the circumstances which called forth the Epistle, its abrupt transitions and sudden epigrammatic sentences are for the most part easy of understanding and the whole glows with the rich preciousness of divine instruction. 570 THE EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS. INTRODUCTION. We are not able to determine with precision the exact date of this Epistle or the place from which it was written. It falls somewhere within the period A. D. 55-58, and was written ' either from Ephesus or Corinth, according as we conclude it to have been at the earlier or later portion of this period. We believe it to be rightly placed in the- table in the General Introduction to the Epistles as written subsequently to 2 Thessalonians and prior to 1 Corinthians. Paul's first visit to Galatia (Acts xvi. 6) had been about A. D. 51, duriiig his second missionary tour, and it is probable that churches were then established in its chief cities. The boundaries of the region known as Galatia may not be given with absolute accuracy, but it was the central province of Asia Minor, having as its surroundings Bithynia, Cappadocia, Pamphylia and Phrygia. Over three hundred years previous to this period a colony of Gauls had crossed the Hellespont and settled this region. They, however, had become mostly a Greek instead of a German-speaking people, and many Jews had settled among them. Tlie Epistle seems to have been written soon after his second visit to them (Acts xviii. 23), on account of the false teachings of certain Jewish teachers who had insisted upon the necessity of cir- cumcision and of obedience to the law as a means of justification, instead of the only essential con- dition of faith as it had been presented by Paul. Many of the Jews who had become Christians were inclined to regard the law as intended for permanent observance, and to consider the plan of salva- tion through Christ as an appendix thereto. Others, while regarding its observance as not absolutely essential, still felt that a marked respect therefor became the Church, and especially those who had been Jews. Paul, however, had recognized that the effect of the gospel plan of salvation was to abro- gate the Mosaic law, since Christ was the fulfilment thereof. While attempting no harsh measures, and under some circumstances yielding to prejudice in favor of its observance, the general tenor of his influence was to free both Jew and Gentile from any imposition of its burdens, and at least to insist that an observance of its ritual was not necessary to salvation. These Judaizing teachers, however, had come to the Galatian churches, and were insisting upon the necessity of these observances as a part of the gospel method of salvation, and maligned Paul as without authority because he did not teach as essential what he only allowed with modified toleration. This induced Paul to define plainly the relations between the Mosaic law and the gospel, and to take open ground against those Judaizing teachers who would force its system upon gospel believers. What is here pl-esented in the form of a defence against these Judaizing teachers is presented in the Epistle to the Eomans in the form of a logical treatise. It is well remarked by Olshausen that these two Epistles give a complete picture of Paul's system of doctrine. Both have their permanent significance, since even at this day the very same things which Paul said against the obstinate adher- ence to the Jewish law apply to the Catholic ceremonial and the Rationalistic system of morality in relation to the gospel. The contest between religion and irreligion, and between true religion and formality, is still the contest between faith and form, or between faith and works ; and the principles here enunciated are the basis of all true doctrine in the Church of Christ. With the aid of the Spirit, the more closely we study the gospel as here unfolded, and the law as here contrasted therewith, the more fully will we see the wise antecedent relation of the law, and how it received all its force from faith in a Saviour to come, and that now faith is supreme as the saving grace, and all things else but subsidiary and accessory fruits. 571 INTEODUCTIOiSr. In general, ch. i. and ii. of this Epistle are a defence of the apostle's divine calling and authority ; ch. iii. and iv. defend the doctrine of justification by faith, and explain and illustrate the relations of the law ; while in ch. v. and vi. we find appropriate and affectionate exhortation. The whole is a brief but thorougli presentation of the gospel groundwork of salvation and the results accruing there- from, and readily inclines the devout reader, like Paul (ch. vi. 14), to glory alone in the cross of Christ. 572 NOTES ON GALATIANS, CHAPTER I. THE AVOSTLE VINMCATE8 HIS APOSTOLIC OALLINQ AND THE GOSPEL AS TAUGHT BY HIMSELF. Verse 1. This was the very point disputed among the Galatians. His authority was not pf man as its author, nor had it been delegated by man. Prom the dead. The resurrection of Christ was always kept prominent as a central doctrine. 1 Cor. XV. 17. 4. From this present evil world, out of or from the dominion thereof. His death was to se- cure eternal salvation, and so this present world is named as in contrast with the future. 6. For ever and ever, " To the ages of ages." An intensive form for all eternity. 6. Marvel, wonder with blamo. Removed. They were in doubt as to the gos- pel as it had been taught — viz., a system of justi- fication by faith ; and were disposed to fall back to works and forms, as those of Judaism. From him that called you; that is, God. Ver. 15. It might be taken to refer to Paul as by the gospel calling them, but the reference is generally regarded as direct. 7. Which is not another, which is not to be called a substitute or any gospel at all, but is merely intended to distract your minds. So now false teachers sometimes start new theories not worthy of the name of competing systems, but only as diverting attention. Others, as Olshausen, Grotius, etc., in substance would read, " which is nothing more or less than that you are led astray by those who would pervert tlie gospel of Christ." lilither gives a good sense and presents the general idea. 8. Let him be accursed. It is the usual anathema. It denotes a thing devoted to destruc- tion or to the curse of God. 9. Do I now persuade men ? "Do I seek to make friends of men ?" The apostle thus pro- ceeds to show that he teaches God's gospel, not as the agent of a sect or party, or of man in any way, nor yet as himself trying to be a man-pleaser, but as the servant of Christ. To show that he is not a man's representative, he refers to his conversion. Ver. 12 and 13. The apostle at once, by this high ground, lifts himself above the questions of mere partisans, who were wont to ask whether he was a Jew sympathizer or a Gentile sympathizer. He was accused of being two-faced — now accommo- dating himself to the Jew, and anon to the Gen- tile ; but he would have them know that he is not a sect-man or a representative of men, but that, like Christ, he favors either, neither or both — as is right for the gospel's sake. Do I seek to please men? "Do I make this my controlling object ?" 11. After man, of human origin. 12. By the revelation of Jesus Christ, Christ being the Author. Thus Paul proceeds to show that he acts not by human intervention, but by divine command. Ch. ii. 10. 13. Conversation, whole conduct and life, as in the old English sense. Beyond measure, without limit. 14. Profited, was proficient in. My equals, my contemporaries, or those of the same period. Zealous of the traditions of my fathers. He was not only punctilious about the law, but also exacting as to all customs handed down by tradition. 15. Separated me, etc., selected me from the moment of my birth. Eph. i. 4. 16. To reveal his son in me, to manifest his Sou with me, to make mo a Christian. Christ is tlius made known to tho sinner as the only Saviour, and may be said to be revealed both to him and in him. Ch. iv. 19. I conferred not with flesh and blood. He did not at once advise with men's human nature, as he felt himself to be immediately directed of God. He would have them know that he was not a mere sub-agent of the other apostles. 17. Neither went I up to Jerusalem to them which were apostles before me. It was necessary for Paul thus to establish his inde- pendent authority in order to give force to the 573 Chap. II.] BIBLE NOTES. [Ver. 1-5. gospel he had taught, and to combat false views and false teacliers. He shows thus that he de- rived not his authority or instruction from the first apostles. > I went into Arabia. The part is not speci- fied, and the precise time not known, but we may well conclude that he was there receiving spiritual development for his important work. The follow- ing chronology, according with that of Crosby, may be valuable as reference. The years are hero given according to the corrected reckoning (Matt, i.), which dates the Christian era four years after our present numbering : A. D. 29, Christ's ascension. " 31, Paul's conversion. " 34, His retirement to Tarsus, Gal. i. 17. " 44, Paul's arrival at Antioch. " 46, 47, Paul's first missionary tour. " 50-53, Paul's second missionary tour. " 53-57, Paul's third missionary tour. " 58-60, Paul under arrest in Palestine. " 00-02, Paul at Komo. IIo was released after this, but was arrested some time afterward and put to death at Home, A.D; 68. Damascus. See Acts ix. 2. 18. Fifteen days. It was evident from the shortness of time that he went up not to bo in- structed by the apostles, but to become acquainted (which " abode" means) with Peter, and consult perhaps as to fields of labor. 19. James. See Mark vi. 3. This is probably the same as James the Less. Mark xv. 40 and Matt, xxvii. 56. It would seem that either this James had been appointed an apostle, or else the term is used more generally of those recognized as colaborers. The Lord's brother. Probably the word is used for relative or cousin, as James is believed to havo been. Matt, xxvii. 50. ' 20. I lie not. All this is so important that, he states it as if on oath. He thus claims that as this gospel and the authority to teach it were thus received, they had no occasion to exchange it or depart from it. 21. I came into the regions of Syria and Cilicia. He came entirely away from where other laborers were, and could not have been instructed by them. 22. Unknpwn by face. This showed now he had fuKlllod his niiasiou. Vor. 16. In Christ, had their life and headship in him. Eph. i. 22. 24. And they glorified God. God is glori- fied in the faithfulness of his servants, and in tliis they rejoice more than in their own glorification. In me, they found in me ground of thanks- giving. CHAPTER II. Paul's fukther account of himself, as shown in his feeedom from subjection to men and his consistent defence of the gospel method. Verse 1. Fourteen years after. Probably A. D. 44. Acts XV. t 2. By revelation, by divine command, and not by human authority. Privately. He used Christian expediency, and so instructed in private those whose embra- cing of the gospel would just then subject the Church to severe persecutions. I should run, or had run, in vain ; lest he should thus be frustrated in his olForts to advance the gospel. 3. Neither, not even. 4. And that because. The reason he did not have him circumcised was that false teachers made of it a party matter, and claimed it as an indis- nensable obligation. Otherwise, and on general 574 grounds, he would not have objected. But now it was necessary to disclaim it as essential to salva- tion. The law, which was the schoolmaster, was now to give place to Christ's perpetual salvation. Privily to spy out, to watch us in the exer- cise of our Christian liberty, so as to make false report. Into bondage, subject us to the Mosaic ritual. They thus frequently appealed to the prejudices of the Jews, and also tried to subject the Gentiles to the old ordinances of the law, instead of seeing in Christ the fulfilling of the law, and accepting jus- tification by faith as fully set forth in him. 5. Acknowledging the least subjection to them would have set aside this truth of the gospel doc- trine, so that it could not be expected to continue Chap. II.] NOTES ON QALATIANS. [Vbe. 6-17. among the Galatians or in any of the churches ; and therefore, that the truth may remain, the apostle boldly and at once withstands the error. 6. Seemed to be somewhat, were high in reputation. This refers to real apostles. Maketh no matter ; that is, so far as author- ity was concerned, for this was derived from Christ. God aooepteth no man's person. This is thrown in as a parenthesis. Paul would have them know that anything personal or external as to either apostle or false teacher or forms of any kind could not be ground of acceptance before God, or influence him, as God was his authority. As he did not accept persons, so he would not defer to them. In conference added nothing to me, com- municated nothing new. They made no criticisms or additions, or did not show authority to give further instructions. ' 7. Contrariwise ; opposite to this, they prac- tically endorsed me. Gospel of the uncircumcision ; that is, that he was especially to preach the gospel to the Gentiles. 8. Wrought effectually, operated upon him so as to produce through him great results. Paul, in order to vindicate this gospel and his authority under it, was compelled to trace back to the source. The false teachers claimed him to be inferior to the other apostles, that they might make influence against him, so as to exalt Judaism and the law above the gospel. 9. Cephas, Peter. Three prominent servants of Christ are thus named. Pillars, chief supporters of the new dispensa- tion. 10. We should remember the poor, the poor saints at Jerusalem. Thus, though "they la- bored among the Gentiles or uncircumcised as well as with foreign Jews, they taught all to ad- minister to the poor saints, no doubt mostly or en- tirely Jews at Jerusalem. This mode of contri- bution taught unselfishness and the unity of the Church. It was a bond of charity. At this time Judea was in great straits. Forward, glad, prompt or ready. 11. Paul, so far from being a sub-servant, even corrected Peter in a matter in which he had erred, lie thus answered the false teachers who in Gala- tia were trying to destroy tiie gospel by represent- ing Paul as no apostle. 12. Came from James, from the Jerusalem Church. See Acts x. 28; xv.; and 1 Cor. x. 28, etc. Peter rightly thus ate with the Gentile Christians, but his ceasing to do so, as he did, nat- urally led such members as had been Jews to do the same, and so made division. This whole sub- ject had been fully set forth (see reference above), and Peter sJiould have used his liberty. Them which were of the circumcision, these Jewish teachers. 13. Dissembled; acted a false part or were un- true to the teachings received on this point. 14. Uprightly, without fear or favor. The truth of the gospel, the instructions be- fore received. Acts x. 23, etc. After the manner of the Gentiles; hast thus been in the habit bf living or claimest the equality of all, as he had fully done, and their release from the strict observance of the law of Moses. See reference as above, and also Acts xi. 3, etc. Compellest thou ; rather, by advice or ex- ample wouldst seem to indicate this to be their duty, and so constrainest them. To live as do the Jews, to have their legal ceremonies. As Paul fully maintained the free- dom of Cliristians from the law, this seemed inconsistent. In the next verse Paul goes on to show that as Peter and he alike knew that justifi- cation was not by the law, but by faith in Jesus Christ, they certainly should not thus seem to endorse Jewish customs. This was the more un- becoming because (ver. 15) thoy had been Jews, and not sinners of the Gentiles, and therefore understood this very relation. 15. We who, "you and I, or such as we." This begins a new clause, and is to be closely connected with ver. 16. Jews by nature, and not sinners of the Gentiles. As such they had good reason to know the relations of law and gospel, and could not plead ignorance as Gentile sinners might. They had embraced Christ just because tlicy liad regarded the law as not sufficient. We may paraphrase thus : " You surely ought not to set such an example to the Gentiles after having conformed to them (ver. 14), for (ver. 15) we who are born Jews, as we have embraced the gospel for this very reason, ought not now to act as if the observance of the law was necessary to justi- fication." Justification is here used in the same sense as in Rom. iii. 20, 28. Sinners of the Gentiles, those who trans- gress as described in Rom. ii. 14 ; while sinners of ven 7 are Jews who break the law. 17. But if, etc.; that is, "if the result of our 575 Chap. III.] BIBLE NOTES. [Vek. 1. seeking to be justified by Christ is that we are accounted sinners (tlint is, transgressors of the law, Rom. vi. 7), does not that make Christ tlie promoter of sin, since ho calls us to reject this law as an appointed means of salvation, and turn to him? By no means, for the design of the law is to make me in the proper time dead to tlie law, that I may live unto God." There are other interpretations, but in all the prevalent idea is, that in seeking justification by faith in Christ there was no sense in which Christ could be held responsible for sin, even though it superseded the law. 18. If I build again the things which I destroyed, I make myself a transgressor. Paul thus shows that he is the real transgressor who, like Peter, having claimed freedom from ceremouial law, now seems to give it authority again. The law is said to be "destroyed" in that its external forms were to vanish, and in Matt. V. 17 is said to be fulfilled in that the spirit thereof is realized in Christ. The law with all its ibrnis pointed to Christ; and why make more sacrifices when tlio one Sacrifice has been ofiered? And why rely on the law when it is fulfilled in the gospel ? 19. Am dead to the law ; that is, a sinner or as one dead in trespass and sins by reason of the law, since by it is the knowledge of sin. See Rom. iii. 20 ; vii. 6-13. That I might live unto God. Being dead to the law, and having no hope through it, the sinner flees to Christ, and so lives unto God. EUicott gives another shade of meaning, and so paraphrases the former part of the verse thus : "I through the law, owing to sin, was brought under its curse; but having undergone this, with and in the person of Christ, I died to the law in the fullest and deepest sense — being both free from its claims and having satisfied its curse." Christ is the end of the law and a part of it, and so througli the law tho Christian is dead to it. 20. I am crucified with Christ; tliat is, the law and all related to it are thus crucified or put to death so far as outward forms or reliance upon it for salvation are concerned. See Rom. vi. 11. It' is death in order to the new birth — a death unto sin and a life unto rigliteousness through the justification by faith. Nevertheless I live ; yet not I, etc. Punc- tuate differently, and read, " I live, however ; yet no longer I" (that is, as to my carnal self), " but Christ liveth in me." I now live in the flesh ; that is, " my spirit- ual life. While I am in this body I live by faith." 21. I do not frustrate. " I am not of those who displace or swerve from grace. If righteous- ness or justification before God can be secured by obedience to the Mosaic law, then it was foolish for Christ to die." Paul thus, after vindicating his own apostolic equality and authority, and claiming that this gospel is received direct from God, takes occasion to show his boldness in vindicating the truth, and then passes on to deal with this great tendency of the Galatian Church, to fall back upon formal- ism and to forget the sole conditions of justifica- tion by faith, and of Christ's gospel as he had declared it to them. To this day the same truth needs to be kept prominent. So prone is the human heart to seek some otiier mode of justify- ing righteousness that if now it cannot find excuse in Judaism, it goes to some other formalism, either reviving some effete system, or inventing some new one, and thus tries by works to merit accept- ance before God. CHAPTER III. THE GALATIANS EEPEOVED FOR THEIR DEPARTURE FROM THE SIMPLICITY OP THE GOSPEL. — THE RELATIONS OP THE LAW AND THE GOSPEL, AND OF FAITH THERETO, FULLY SET FORTH. Verse 1. Foolish," unwise and foolish in a moral sense. Bewitched, enchanted or beguiled you away. Evidently, openly. Crucified among you ; that is, as if he had been crucified in your very midst. I take it to describe the fulness and spiritual power (ver. 2) 576 with which the gospel had been presented to them. The apostle now proceeds to show that they had received a system of salvation by faith, and not by works ; and still more, tliat the law upon which false teachers were insisting had its only point and consideration in the past, in the fact that it had as an element faith such as he preached, Chap. III.] NOTES ON GALATIANS. [Vee. 2-13. and by -which Abrahart and others were saved. Hence, those who now, after Christ had come, insisted on the law, or those who put it in antag- onism to the gospel, were wrong. 2. This only, etc. As if to say, " Let us first go back to the starting-point. This first, as the chief thing of all, would I know, Did the Holy Spirit bring you to Christ by the works of the law or by the preaching of faith ?" The hearing of faith ; that is, the gospel or message which teaches salvation by faith. 3. Are ye so foolish? etc. "Are ye so un- wise, after having been saved by that Spirit which is the accompaniment of Christ's gospel, as to fall back on the hope of protection througli carnal works and legal service ?" 4. Suffered, experienced. They had to en- dure persecutions and trials, and all was in vain if salvation was not attained through Christ. If it be yet in vain. The apostle thus ex- presses the hope that such will not be their per- sistent course ; or it may mean, " even if nothing worse comes upon you." The first meaning seems to us tenable and more natural. 5. He therefore that ministereth, bestow- eth — viz., God. The apostle reverts to his ministry, and claims that it was a ministry not of law-works, but of faith. Ver. 2. 6. Still further, the apostle now claims that Abraham himself was saved not by works, but by faith. No doubt the false teachers with force ad- duced the case of the patriarchs as examples of salvation by the law and its works, and hence it was necessary for the apostle to show that although they had real salvation, it too was by faith, and although works then had their typical value, even then they were not saving; and now, by reason of Christ's death and the promulgation of his gos- pel, they had lost their significance. These false toachors by clinging to Jewish forms were not only reviving a system which liad had its natural ter- minus, but were also claiming for it a saving power not claimed for it in its time. Abraham believed God. See Heb. xi. 17. Accounted to him, imputed. See Rom. iv. 3, 6, 8, etc. For righteousness, as ground of justification. Ch. ii. 21. 7. They which are of faith, believers or those trusting in Christ. The same are the children of Abraham. The Jews took only the idea of natural descent, which, as elsewhere shown, is not enough, since Vol. TI.— 73 Ishraael was a son also. The true children of Is- rael are such as are spiritually joined to his Christ, and to him in faith. 8. The Scripture, the Old Testament. Foreseeing that God, etc. The Old Testa- ment prophecies, etc., were predicated upon the principle that justification must be by faith. Preached before the gospel, made known beforehand the glad tidings. There is great gos- pel in the Old Testament. All nations. So Abraham was for a faith- father to the Gentiles also. Be blessed. The fact that all nations would be blessed in Abraham was a proof that it was not a mere question of natural descent, but he would be regarded as a Jew, or as one of God's and of Abraham's children, who was spiritually joined by faith. Faith, and not form, was to mark the true Israelite. The argument in Gala- tians, although briefer, as well as anterior to that of Romans, is none the less conclusive, and pre- sents fully the doctrine of justification by faith. 10. Are of the works of the law, rest upon these for salvation. The curse, the penalty. Dent, xxvii. 26. Those saved under the old dispensation were not saved because of perfect obedience, but through types and ceremonies were pointed to a perfected Sacrifice, and believed in him — a Deliverer to come. 11. See note on Eom. i. 17. 12. The law is not of faith. It is not the product of faith, and has to do with deeds in- stead of belief. To illustrate this, Lev. xviii. 5 is quoted as showing that it was the man only that doeth that is to expect life from the law. 13. Thus does Paul state clearly the doctrine: of the gospel, and its relations to the Mosaic law and to these Galatians who had become perplexedi and beguiled by Judaizing teachers. Redeemed us from the curse, ransomed us from the penalty. He pays for us the debt which we could not pay, and therefore must needs have endured the punishment. Being made a curse for us, becoming a. curse for us. It was a voluntary love at a death- cost. He received for us the punishment of sin — as a surety, takes our debt and pays it. Cursed is every one that hangeth on a, tree. This had not original reference to Christ,, but typically is appropriately applied to him. He^ is cursed as one bearing the curses due to a sinful world. "Tree" is equivalent to wood or the-, cross. 577 Chap. III.] BIBLE NOTES. [Vbb. 14-21. 14. That the blessing of Abraham, etc. Thia blessing (ver. 8) does thus reach all who by faith will become heirs of the promise. The promise of the Spirit. This had been made (Joel ii. 28), but we may more fully under- stand it of the Holy Spirit (Acts ii. 33), which the Galatians and other Gentiles had received. This argument from eh. ii. 14 to this verse is most conclusive, and may well be compared to a simi- lar one in Romans considered already, but written subsequently to this. See Horn, iii., iv., etc. 15. The apostle now proceeds to show that the promise was not connected with the Mosaic law, and that its fulfilment does not make the continu- ation of the law necessary. After the manner of men, as men would reason, or as would appear right from a mere human stand-point. Compare 1 Cor. xv. 32. The idea is that even among men, if an agreement is fully made, no one can swerve from it or add thei-eto. The word, translated "disannuUeth" is the same word as in ch. ii. 21 is translated " frustrate." 16. Now to Abraham and his seed, etc. The apostle thus gives a precise interpretation to the word " seed," in order to show the collective unity of all interested in this salvation, and at the same time to refer it to Christ. It is not necessary to bo perplexed with the collective meaning of the word "seed," or by the fact that Paul uses here the passage apparently out of its specific original intent, for it is plain that he really gives its far-reaching intent. He wishes to show that ancient faith was inclusive, reaching both Jew and Gentile, because pointing to the same Christ for all; whose salvation was to be acquired not by works but through faith. . 17. The apostle is showing to the Galatians that the law was not the source of hope or the ground of the system of salvation, for it was four hundred and thirty years later than the covenant, and could not have applied to Abraham. This ex post faeto law could not even in human view annul the former promise. If Abraham was saved without the law and its Judaism, why could not they be ? Pour hundred and thirty years after. This is diflPerently calculated. Some regard it as designating the sojourn in Canaan as well as the time in Egypt (see Ellicott, etc., and compare Acts vii. 6, etc.); or as the promise was confirmed to all the patriarchs, it may date from the later period of Jacob. Ex. xii. 40. 18. If the inheritance be of law, it is no 578 more of promise, etc. If, as the false teachers would convince the Galatians,' the inheritance or right of salvation results from the Mosaic law, it did not result from the Abrahamic promise ; but the Scripture says (ver. 6) that it is of promise, and a matter of faith and not of works and forms. 19. It is asked, then. What did all this law as declared to Moses amount to ? The answer is specific : It was an intermediate arrangement to limit transgressions, or to show us our transgres- sion and convict of sin, until Christ as the prom- ised Seed' should come. Compare Rora. iii. 19, 20 and vii. 7-13. Ordained by angels, set in order through an- gels. See Deut. xxxii. 2-4; Acts vii. 53 and Heb. ii. 2. This would seem to indicate angelic pres- ence in the giving of the law, and we have noth- ing to contradict this idea ; or it may refer more generally to the recognized agency of angels under the Old Testament. Christ himself is called the Angel of the Covenant. Mediator. Moses is here intended. See Ex. xix. 6-9; Deut. v. 5. The object of this verse seems to be to contrast the law as a temporary, intermediate system with the gospel, in which God himself in Christ is manifested face to face with man. 20. Now a mediator is not a mediator of one, but God is one. No one can be the me- diator of one man or party, for there must be two sides or parties to render the term applic- able; and since God is one, there must be another party to be mediated with. That party is man, and since the perfect God is on the one side, the very need of mediator implies transgression on man's part; and the law with Moses furnished a sort of improvised mediatorship for an imperfect period, and looked forward through faith to an- other Mediator. There have been manifold views as to the con- nection of the statement of this verse with what precedes or succeeds. "We take it as assigning a reason why the law (ver. 19) was added in the hands of the mediator Moses — viz., because there was transgression which needed atonement. By the law was the knowledge of sin, and thus a Mediator is needed. Moses as a man could only mediate typically, by pointing away from the broken covenant which he could not restore to a promise— viz., Christ— and thus urge them by faith in a Redeemer to hope for salvation. Hence the law itself (ver. 21) is not against the promise. 21. Against the promises. It pointed there- to, and as it gave the knowledge of sin, and showed Chap. IV.] NOTES ON GALATIANS. [Vee. 1-4. man without power to heal a broken covenant,' it pointed him to the promise of Jesus Chrik. What the law could not do it could point out asl lo be done through Jesus Christ, and so faith even lln- dor it had a hopeful, sustaining power. ' A law given which could have given life. Why law in itself considered canfiot give life or pardon to those under a broker! coveiiftnt, ' has been fully set forth. Rom. v. 20; vii. 7-25. Law has to do with justice, and when the covenant is broken and guilt contracted, all that the law does is to restrain transgression and punish it. ' Right- eousness, or the making of a man to appear jUst and right and guiltless before the very Jaw he has broken, is not the province of the law itself. It can only happen when One higher than the law confers on certain conditions the free promise of pardon ; and in order that justice may have its due even this One must in some way answer the penalty of a broken law. So does Christ ; and this Mosaic law, by pointing to this promise with its finger of faith, was not opposed to the gos- pel, but preparative therefor. The only, sense in which the law gives life or pardon is by having some promise of some faithful Promiser to point to. 22. The Scripture hath concluded all un- der sin. God hath allowed all to be shut up under the penalty of sin, and so the Scripture uniformly represents, and thus he provides that to all this gospel plan of salvation might come. 23. Faith came, Christ as the object of faith. Shut up. This corresponds with " concluded " in the former verse. The faith to be afterward revealed is that thus revealed in the gospel. 24. Schoolmaster, trainer. Thus does Paul show these Galatians and us how the law had its object, and was not to be reintroduced as if an- tagonistic to the gospel. 25. It was thus superseded by the. completion of its design, and by the actual coming of the dis- pensation tb which it pointed. 26. All the children of God by faith. All, both Jews and Geritiles, who belieVfed were the children of God, not by virtue of anything in the law, but by faith. Thus becomiiig children of God by faith m a risen Saviour, they no longer needed the tutelage of the law. 27. Have been baptized into Christ, made that profession of Jesus Christ of which baptism was the sign. See Rom. vi. 3. Perhaps the word for "baptized" is here used just because these Judaizing teachers were insisting' upon" circum- cisioit. Have put on Christ, have become united to Christ and filled with him. Rom. xiii. 14." All other grounds of acceptance Were thus laid aside, that Christ may be put on as all in all. 28. There is neither Jew nor Greek, etc. So far as religion is concerned, it deals not with these external questions, but all are as one in Christ, becoming partakers of his benefits and en- titled to all the privileges of the sons of God. No longer is there need of a court for the Gentiles on the outside of the temple or of a court for women, but all who have faith may boldly come to the same altar. 29. If ye be Christ's, then are ye Abra- ham's seed, and heirs according to the promise. This follows from what is said in ver. IG, since Christ is his Seed, and the union of the believer with Christ is organic and vital. Thus it is most conclusively shown that the true Chris- tian is included in the plan of salvation, whether Jew or Gentile, and is an heir of grace ; and there is therefore no need of this attempt to array the old system of Judaism, which had an antecedent, introductory relation to the gospel dispensation, against the gospel, when the latter by faith in a. Saviour now come is already realized. Rom. viii. 17. CHAPTER IV. THE APOSTLE SHOWS FURTHER THE TRUE INTENT OP THE LAW, AND ITS RELATIONS aOSPBL, AND EXPOSTULATES WITH THE GALATIANS FOR THEIR DEFECTION. TO THE Verse 1. Though he be Lord of all; pros- pectively or has the title to lordship. 2. Tutors, guardians. 3. Elements of the world, external rites and typical signs, or, in general, under such relig- ious views as prevailed among men. 4. Fulness of the time, the proper and right time. 579 Chap. IV.] BIBLE NOTES. [Ver. 5-19. Made of a woman. By his mother he had a carnal nature, but the creative might that made him in the womb separated him from the mass of mankind, and in this sense he is also Son of God. Made . under the law, subject to it. Under it he was circumcised, went to the temple and con- formed to its requirements, until he himself per- fected its design, and so superseded it by fulfilling it. 5. Under the law. Like as children (ver. 3), the Old Testament period was the minority and tu- torship of the Church, and Christ came explicitly to free them and all from the law. Adoption of sons; that is, " be received into the number and have a right to all the privileges of the sons of God." As children they had al- ready relationship, but needed this recognition and this eiiabling act through faith to certify the sonship. 6. Because, as a proof that. Spirit of his Son, his Holy Spirit. John xiv. 16-18, 26. Abba, Father. See Eom. viii. 15. The use of the Hebrew or Aramaic and Greek form for father is not only intensive, but also seems to de- note that both Jew and Greek could thus unitedly cry out. 8. Howbeit, it was true. By nature, or in the nature of things. 9. Rather are known of God, still more are known by him and endowed with spiritual gifts. Beggarly elements. See ver. 3. The ele- ments of the world are beggarly — that is, poor and worthless — in that they starve our spiritual natures. There wore some who under tho advice of Judaizing teachers were thus disposed to return from the liberty of the gospel to the bondage of the law. 10. Times, festivals. They were reintroducing the old Jewish ritual, and were disposed to rely upon its forms as conditions of salvation. 11. Afraid of you, have fears in respect to you, as one apprehensive. 12. Be as I am, " Imitate me and do as I do — rely alone on Christ." For I am as ye are. " I, like you, have hope in Christ, and am bound to you by the strongest ties of love." He, though a Jew, relied for salva- tion on the doctrine as contained in ch. iii. 28. He had renounced Judaism in so far as claiming its forms to be conditions of salvation, and thus for became a Gentile ; and surely they ought to be as he was, and not to be embracing Judaism. Ye have not injured me at all, not person- 680 ally, or so that he felt in any wise estranged from them. He would have them full of love to him and this gospel. Connect this clause closely .with ver. 13 and 14, where he says, further, they had not despised or rejected him. 13. Ye know how through infirmity of the fiesh I preached the gospel. He refers again to his faithfulness even amid sickness or some form of physical inability. 14. Temptation which was in my flesh, etc. See 2 Cor. xii. 7. On account of the bodily trial or affliction which was upon him they did not despise or reject him. Now good ministers are sometimes cast aside because of their ailments, even although giving good doctrine. Angel of God. They had treated him as if an angelic personage, or had he been Christ Jesus himself they could not have treated him better. In the Old Testament the term "angel" is used several times to designate Jehovah or Christ. 15. Where is then the blessedness ye spake of? " What has become of that blessed- ness which ye then had?" "Blessedness" may specifically refer to the joy they had in him as Christ's teacher. Bear you record, testify. This was a fulness of attachment springing from spiritual and not personal considerations. It seems to us there is here evident allusion to some form of eye-affectioii as the infirmity under which he labored. Tradi- tion asserts that after his blindness on the road to Damascus (Acts ix. 8, 9) he had always some defect of vision. 16. I therefore become your enemy, be- cause I tell you the truth. Such is often tlio case — that the faithful teacher is regarded as an enemy when he speaks tlie truth, 17. Zealously affect you, move you to zeal, or show great zeal in winning you over. Ellicott translates, "they are paying you court." Exclude you, ""estrange you from me as an apostle, and strive to shut you out from any inter- course with me." That ye might affect them, " that ye may be zealous for them." The word corresponds with the one translated "zealously affect" above. 18. It is good to be zealously affected always in a good thing, etc. Zeal was right, but it should be in a good cause, and always. He thus reminds them that they should have contin- ued their ardent regard for him as the ambassador of Christ. 19. He thus affectionately addresses them as those to whom he had first preached the gospel. Chap. IV.] NOTES ON GALATIANS. [Ver. 20-30. They were but babes in Christ, and dear to him as their foster-brother. My little children, a term of most affection- ate endearment. Travail in birth. An expression of laborious anxiety for them until proper views of Christ and his gospel should be formed or fully settled in them. 20. Connect closely ver. 19 and 21, and regard this verse as parenthetic. To change my voice. This denotes either the mild persuasion of personal appeal, or a more specific testing of them than when first with them. He now makes another point of argument. I stand in doubt of you. At a distance from them he doubted as to their substance of doctrine, and as to how far they had swerved. 21. The apostle now proceeds to show still fur- ther that salvation even according to the law was not by the law, but had to do with the promise; and that even Abraham's seed illustrated it, since there was a Hagar and an Ishmael as well as a Sarah and an Isaac ; and so not those of the nat- ural seed were saved, but those who were children of promise — that is, of faith, looking forward to a Saviour to come. Hear the law, understand what it really means, and that it agrees with me and not with those who would be now under it. It did not present itself as antagonistic to the gospel, but pointed to it and to its Christ. The only vitality it had was in the fact that by faith it looked to this promised Messiah ; and just so far as it de- generated into a formal, legal system, and exacted obedience and merit as the ground of justification, just so far was it a failure, and just so far did it make Pharisees and hypocrites of the Jews. 23. Was born after the flesh, was a natural Jew, born in the usual course of nature, with- out any claims grounded on descent or parentage, although a child of Abraham. He of the free -woman was by promise. The one born of Sarah was a child of promise, born out of the ordinary course of nature ; and faith in a promise that in his seed all nations should be blessed made Abraham the father of the faithful. Gen. xvii. 16 and Rom. iv. 19-22. 24. Allegory, representatives or symbols of something else. Two covenants. The one is represented by the Law, the other by the Gospel. The. one is the covenant of Mount Sinai, and the other is that of grace, illustrated on Calvary.' Gendereth to bondage, bringeth forth into bondage. Its natural result, if maintained as a permanency, is to subject men to a burdensome, slavish bondage to rites and ceremonies, which are only bearable because they are introductory to the freedom of the gospel, and serve to direct the Church through that period which was to in- tervene until the coming of Christ. 25. Agar, Hagar. This name or comparison is representative of Mount Sinai in Arabia, which stands for the law which bound the Jewish nation to rites and ceremonies. In Arabic the word Hagar means " rock," and some take it as an allusion to the similarity of names. Jerusalem which now is, Jerusalem as it then existed, with the nation as such still clinging to the bondage of Judaism and rejecting Chris- tianity. 26. Jerusalem which is above is free. The New Jerusalem and the Christian Church, wljich represents it on earth, are free from this slavish dominion to circumcision and to cere- monies. It is called " our mother," or the mother of all true believers, because the promise made to Sarah confers freedom on all who by faith receive the Christ who set us free. Ch. v. 1. 27. Rejoice, thou barren, etc. This is quoted from Isa. liv. 1, and is there prophetic, and, as it would seem, is intended to include the Gentiles. See note there. This passage is cited as applicable to the Galatians. The nations are spoken of as " desolate ;" but now " the desolate," or the Gen- tile Church, promises to be more numerous than the old Jewish Church, of which Jehovah was spoken as the Husband ; or some would make it inclusive of all in the gospel Church — both Jew and Gentile — as contrasted with the old Israel. 28. Nov7 we, brethren, as Isaac was, are the children of promise. The Gentile, no less than the Jew, is a child by virtue of the promise, if a child of grace ; for each relies on the promise of the Seed to bless all nations, even Christ — the one a faith in a Saviour to come, and the other a faith in a Saviour liaVing como. 29. So now the Jews, under bondage to the law, as much as Hagar was to her husband (ver. 23), opposed the free gospel method of salvation. Persecuted, mocked or sported with. Ver. 23. • * 30. As of old the bond woman and her son must give way to the free woman, so now this bondage of the law must be superseded by this spiritual freedom of the gospel. Shall not be heir. Such was the old de- cision, and so now 'you cannot mix the Mosaic 581 Chap. V.] BIBLE NOTES. [Ver. 1-11. law and Christ's gospel as joint means of salva- tion. The former must totally give way to the latter. 31. We are not children of the bond woman, but of the ftee. Thus peacefully and coucluslvely does the apostle vindicate their free- dom from allegiance to the law as in any way a part of the ground of salvation. While the con- test is not now between Judaism and Christianity in technical form, yet ever since, practically, the Church has had to deal with this same idea. Men are prone to do works as the basis of salvation, to merit something by conformity to forms, to go through certain acts, and call that religion ; to agree with some sect rather than with Christ, to substitute something else for repentance, faith and grace ; or at least to try to mix and mingle some- thing else with the simple gospel plan. CHAPTER V. THE APOSTLE EXHORTS THE GALATIANS TO STEADFASTNESS IN SOLE RELIANCE ON THE GOSPEL, AND FURTHER CONTRASTS THE LAW AND ALL THAT 18 CARNAL WITH THE DISPENSATION OF THE SPIRIT. Verse 1. Be not entangled again with the yoke of bondage. Be not again subjected to the ceremonial law. To have endured, it as preparative and pointing to the coming of Christ was one thing, but now that Christ the perfect Sacrifice had come, it was quite another thing to insist upon its ritual. 2. If ye be circumcised, etc., if ye go back to circumcision or the law as the ground of your relation to God's covenant people and to his prom- ises, and as your ground of salvation. Christ shall profit you nothing. Christ . came as an all-com'plete Saviour, and could be of no profit to those who relied on other methods of grace. ■ Acts xv. 1. 3. A debtor to do the whole law. Every one relying on circumcision, and therefore on tl>e law as a ground of salvation, was under obligation to obey it in full. 4. Christ is become of no effect unto you, whosoever of you are justified by the law. You are not trusting upon Christ and his grace, but upon. being justified or made to appear just and right by, reason of your obedience to the Mosaic law. To such Christ is of no avail. Ye are fallen ftpm grace, ye are departed from reliance on grace, and have resorted to legal justification. 5. For we through the Spirit wait for the hope of righteousness by faith. This verse briefly and fully describes salvation. The word "hope" in its Bible sense has not the idea of un- certainty, but signifies the patient waiting of as- surance. This righteousness or justification by faith is the gospel method. 6. Availeth anything, as a method of salva-, 682 tion. , It is not a question of rites and ceremonies, but of acceptance of Jesus Christ ! aa the Saviour, and faith in him as the promised Redeemer. Faith which worketh by love. Faith is a worker, and love is its implement, ,, It is love that puts energy into our faith, 7. Who did binder you that ye should not obey the truth ? They had run well, or set out with right views, but now, by false teach- ers and doctrines, are hindered in their obedience to the truth of the gospel and regard for it. 8. This persuasion cometh not of Him that calleth you. This yielding or seduction into the; idea that Judaic rites, as well as grace, must be made a ground of faith, comes not from Him that calleth you — that is, God. Rom. viii. 30. ,9. A little leaven leaveneth the whole lump. This may have a good sense, as in Matt. xiii. 33, etc, or, as here, a bad sense — viz., that a little ferment of corrupt doctrine can be the means of corrupting the whole Church. 1 Cor. v. 7. As ever, the apostle is anxious for the purity of the Church. 10. I have confidence in you through the Lord, He trusted that God by his grace would keep them from corrupt doctrine. None otherwise minded ; that is, will have ; the same disposition as when they ran well, Ver. 7, ! He that trouble th you shall bear his judgment, whosoever unsettleth you by preach- ing error will receive punishment. 11, If I yet preach circumcision. No doubt from the fact that Paul had sometimes, as in the case of Timothy, yielded to circumcision, these false teachers claimed that he was inconsistent, al- Chap. V.] NOTES ON GALATIANS. [Ver. 12-26. lowing circumcision in one place and opposing it in another. But the point was that Paul never in any case admitted for a moment the essential cha- racter of circumcision as a part of thq condition of salvation ; and although yielding to it in some places as a mere form, he was careful to exclude it from any claim to merit as a ground of justifi- cation. Yet these false teachers might easily mis- represent him. He now proves .briefly that what they say cannot be true ; for if he had really preached circumcision, surely the Jews would not persecute him, for then the offence of the cross would have been removed. ! The oflFence of the cross, the stumbling- block or scandal of the cross. It was this doc- trine of salvation through the cross that was a stumbling-block to the Jews ; it seemed to them Bcandalous, and was an offence to them. 12. Cut oflf; that is, that they would cut off or excise themselves, and so be removed from the Church ; or it may mean the destruction of the enemies of the Church. See Ps. cix. 8, etc. Trouble, oppose.. Not the same .word used in ver. 10. 13. Unto liberty. This is described in ch. iv. and ch. v. 1, and now a caution is added. It was not liberty from the moral law, which by the necessities of our moral constitution and relations has a permanent binding, but a freedom from the restraints of typical rites and ceremonies. For an occasion to the flesh, for the carnal nature to exhibit itself. Men are prone to ex- tremes, and, being released from the restraints of moral rites, they needed to be_ guarded against that kind of liberty which runs into license and licentiousness of doctrine and life. Spiritual liberty and external liberty are quite different. By love serve one another. Love, and especially that practical love which is unselfish and ready to endure and to serve for a fellow- Christian's sake, is the best preventive to carnal- ized Christian liberty. 14. All the law is fulflUed in one word. These false teachers insisted upon manifold rites, and were very punctilious about the Mosaic law. The apostle condenses all into one idea, and says that this is the essence : That all the law is ful- filled or made completely full in loving thy neigh- bor as thyself. This is sure to include love to God, and is totally unselfish ; and was quite dif- ferent from the result in Galatia of the false teachings of these Judaizers. 15. Consumed, destroyed, either as a Church or as individuals. 16. Walk in the Spirit, by it. This gospel is a dispensation of the Holy Spirit, and to it in- stead of to Jewish rites they are to look. See ver. 5 ; ch. iii. 2-7, 14. Ye shall not, do not. 17. The flesh lusteth agfainst the, Spirit, etc. As ever, the flesh and the Spirit are repre- sented as having opposing lusts or desires. Kom. vii. 18-25. 18. If ye be led by the Spirit, ye are not under the law. See Kom. viii. 14. To be led by the Spirit is to he not under the law, but under grace. If under the law (ver. 17), as we cannot do the things we would, we must have condemna- tion, but the Spirit helpeth our infirmities if we are led by it. 19. Works, doings. In ver. 22 we have the fruits or bearings of the Spirit. To be led from under the law is not a release into the works of the flesh, but a liberty to bear the fruits of the Spirit. Uncleanness. This corresponds with forni- cation, the word for which is not in the earlier manuscripts. 2 Sam. x. 18. Lasoiviousness, lust (Kom. i. 24), or impurity in general. 20. Witchcraft. See Acts xix. 19. Seditions, factions, parties in the state. Heresies, sects (Acts v. 17), parties in the Church. 21. Revellings, wild dissipations. The kingdom of God. This is inclusive of all the benefits of the gospel dispensation here and hereafter. See Matt, iii, 2. Of like import is the phrase "kingdom of heaven." 22. The fruit. It is a cluster. The singular number is used. 23. There is no law. The fruit, of the Spirit is not opposed to the true requirements of the law. The false teachers sought to place the, law in antagonism to the gospel. It was rather ac- cordant, but subservient, and now passing away because fulfilled thereby. 24. Have crucified the flesh, have subjected it to the power of Christ's sacrificial death. Affections and lubts, carnal passions and desires. 25. Live in the Spirit, by the Spirit. 26. Provoking one , another, stirring one another to strife. Attach ver. 26 to the next chapter. ■ Then the idea of the verse is that those who are thus faithful must not become boastful and excite wrong feeling in those who are less perfect, Cli, vi. 1. 583 Chap. VI.] BIBLE NOTES. [Veb. 1-15. CHAPTER VI. VARIOUS EXHORTATIONS, AND FURTHER EXALTATION OP THE ' METHOD OF SALVATION BY GRACE, IN CONTRAST WITH JUSTIFICATION THROUGH CONFORMITY TO THE MOSAIC LAW AND ITS CEREMONIES. Verse 1. Overtaken, caught or convicted. He thus warns the faithful against an undue cen- soriousness and severity. Considering thyself. A sense of our own liability to yield to temptation should moderate hasty judgment, although not leading us to con- found right and wrong. ' 2. Bear ye one another's burdens. We are members one of another, and so should bear each other's trials or sufferings because of sin. Compare Rom. xv. The lavsr of Christ. This is gospel doctrine. His law was to bear our suffering. This is quite in contrast with the "lex talionis" of the Mosaic law. Compare Matt. v. 38 dnd John xiii. 34. 3. To be something, when he is nothing ; that is, if he is ostentatious in his obedience and boasts of his own righteousness. Christians are too apt to compare themselves with the low stand- ard of others, rather than with Christ, the only Pattern. 4. Prove his own work, use the test of self- examination. Rejoicing in himself alone, and not in another; that is, in what he really finds in him- self, and not inerely by his comparison or contrast with another. A caution against undue self-con- gratulation, which is apt to follow attention to the faults of others, is here given. In the very at- tempt to judge others we are prone in reality to make ourselves the critcrious, and hence must guard against pride. 5. Shall bear his own burden, has to bear. Each man finds he has his own sins to bear, and so should be forbearing to others. Thus, while we should iiear others' . burdens in one sense, in another sense we should bear our own. Through Christ we are to try to be self-sustaining, and yet sustain each other. Some give a different mean- ing to the word in ver. 2 and ver. 5, making the first to mean affliction, and the second responsi- bility or sins, but the general import is the same. 6. Communicate, give adequate temporal support (see 1 Cor. ix. 11) from all his goods. 7. God is not mocked, cannot 'be treated with contempt. The connection seems to teach that he is bo treated when men withhold support 584 from his servants, and instead of sowing to the Spirit, use their reaping for avarice and not for God. 8. He that soweth to his flesh shall of the flesh reap corruption, etc. This statement is true generally, even if here to be applied specific- ally. Ver. 7. The flesh, as usual, represents the carnal or worldly, and here also the law as in its form and ceremonies no longer needed, while the Spirit includes all that relates to the glorious gos-. pel dispensation, of which this gift of the Holy Spirit was a distinguishing sign. 9. Let us not be weary in well 4oing, etc. If we keep courage, in due season or God's proper time we shall reap. 10. Opportunity, an appointed, season for labor. Household of faith. Here is the intimate family relation of Christ's followers. 11. Ye see how large a letter, etc. Paul thus indicates the proof of his earnest interest in them. Many of his letters or epistles were writ- ten by the hands of an amanuensis. The orig- inal word would allow us to take it as indicating li letter roughly written by reason of his defec- tive sight, and yet his earnestness had led him to attempt it. Ellicott reads, "In what large letters," etc. A 12. A fair show; that is, to please Jews and seem to conform to the old law. This was poi)U- lar, and helped them to avoid persecution. 13. Keep the law. They do not obey it, or else, as was true of many Christian Judaists, did not rely on it as a method of grace. That they may glory in your flesh, in your submission to this fleshly ritual. Instead of having you crucify the world and its lusts, and take up Christ's cross alone, they would have you take this cross also. 14. Oruoifled. This word is here equivalent to " put aside." 15. See ch. v. 6. But a new creature. See 1 Qor. v. 27. Faith, which worketh by love, is this regeneration. It is not a question of conformity to certain legal rites, but has to do with a renewal of heart-purpose through Christ. Chap. VI.] NOTES ON GALATIANS. [Veb. 16, 17. 16. This rule, the gospel. And upon the Israel of God, even upon the true Israel, which are those who trust in the cross. See Rom. ii. 28, 29. 17. Let no man trouble me. He thus turns upon thoso false, opposing teachers, and emphati- cally warns them in no way to make burden for him. I bear in my body the marks of the Lord JesuB ; literally, " branding-marks of Jesus," or veteran scars, as evidence that his claims were certified. Gh. ii. 8. This whole Epistle treats so much of subjects similar to that of Romans that it is well to bear always in mind its earlier transmission and their connection. The gospel method of salvation is here plainly set forth in order that the purity of the Church might be preserved ; and the doctrine and claims of the true religion are presented with a force and pertinency which commend themselves to the intellect, while the Spirit plants it with still fuller abundance within the heart. .Objections are answered ; the Judaistic tendency to legal salvation by works, which has ever since cropped out in the human heart, is combated and set aside ; and the apostle vindicates himself only because in his own self-defence was involved the defence of the gospel dispensation. I view this Epistle as bearing much the relation to Romans and some of the other Epistles that Mark does to the other Gospels — stating in succinct, compact form the gospel method, and serving as a key or starting-point from which the other Epistles may be studied. Its precious fulness of Christ and his cross, its demonstrative and heart-applying force enable the devout reader to say, " I both know whom and what I have believed." I see here essentials and non- essentials, and rejoice in the direct simplicity of this unfolded word of precious and gracious truth. "Brethren, the grace of our Lord Jesus Christ be with your spirit I Amen." To grace, instead of the law, he thus sets his final seal of commendation. All the Epistles studied thus far, as well as First and Second Thessalonians, bear date anterior to Paul's voyage to Rome as a prisoner, and his detention there. It adds interest to these Epistles to see how thoroughly they were adapted to the needs of the early Church. By comparing them with the later Epistles we can see reason why Galatians, for instance, was written a few years before Colos- sians, arid why the Epistle to the Romans Was at it? time more needed than the subsequent Epistle to the Ephesians. Soon after churches were established it was important that the fundamental doctrines of the Church should be fully argued and set forth, and this we find most thoroughly done in Gala- tians and Romans. The Epistles to the Thessalonians meet anxious inquiries as to Christ's second coming which would naturally be started, and warn against prevalent errors ; while the Epistles to the Corinthians exhibit the methods to be pursued in dealing with .heathen practices among Gentile converts. 'It is true much else is introduced in all these Epistles, such as would be necessary in the development of any new system, but we can see all along how great foundations are being laid down, and guiding prin- ciples, both as to doctrine and duty, evolved. Then, after the interim occasioned by the arrest of Paul, we have these other letters, which go on to direct special churches and to enforce and illustrate doctrine, and yet which show themselves as properly in sequence to what has been said in other Epistles. The same designed order obtains as to the Epistles of other apostles ; and did time permit it would be pleasant to trace the progress of doctrine and practice, or rather the progressive unfolding thereof, in all the Testament. While intended for those to whom they were sent, and while perhaps circulated from Church to Church more than we are aware, they were evidently also intended for us in these ends of the earth, and are adapted to lead the Church on from one degree of faith and knowledge to another. Vol. II.— r4 585 THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS. INTRODUCTION. The Epistle to the Ephesians brings us to a new era in the life and times of the apostle Paul, as it no doubt was written from Rome, and belongs to the period referred to in the closing chapter of Acts. See Acts xxviii. 30, etc., and the former chapt;er, which describes his voyage and imprisonment. Ephesus was one of the chief cities of the world, and the capital of the Roman province known in the New Testament as Asia, which embraced the western part of Asia Minor. Round about it were the other churches of Asia referred to in Revelation, it being one of them. Rev. i. 11. This Church the apostle himself had founded (Acts xviii. 19 and Acts xix,), and with it he had spent about three years. Acts xx. 31. The mutual warmth of attachment is plainly shown in the touching narrative of Acts xx. 17-38. Here too was the seat of the great temple of Diana, which represented the most pompous and imposing rites of the prevalent idolatry. It was here that the apostle, in the language of Demetrius, who "made silver shrines of Diana," had persuaded and turned away much people (Acts xix. 26), and so affected the worship of the goddess that they raised an up- roar against him. The word of God had grown and prevailed, and this Church with labor and pa- tience had endured, as noted in Rev. ii. This Epistle does not seem, like some of those already con- sidered, to have been occasioned by any special crisis or dereliction in the Church, but is rather the natural expression from Paul, the prisoner of Jesus Christ, of the love and interest he felt in and for a people among whom he had so long labored. Fearing lest a knowledge of his imprisonment at Rome might affect them, and anxious for the peace and unity of the churches he had established, he thus writes letters of consolation, exhortation and instruction to the various churches which he had founded. The Epistle to the Colossians and that to Philemon were written just before or at the same period with this, and sent, together with it, by the hands of Tychicus. Eph. vi. 21, 22 ; Col. iv. 7, 8. It is not difficult to trace great similarity between these Epistles ; just such as might be expected from two letters written at or near the same time, from the same place, to churches needing in many respects the same doctrine or exhortation. Yet there is such difference as to make them distinct, and while they have a general resemblance, they have also special adaptation. The Epistle to the Colossians is evidently addressed to a particular congregation, but that to the Ephesians is probably also intended for all the seven churches of Asia, of which Ephesus was the foremost (Rev. ii. 1), although addressed specifically to Ephesus. The usual date given to this Epistle is about A. D. 62, which is the same as that of Colossians and Philemon ; Philippians and Hebrews dating about a year later. Its permanent object is to magnify the grace, of Jesus Christ, or the gospel , plan of salvation of which theyweue the blessed partakers; to teach them tlie unity of* the Church in Christ as its Head, and membership one of another, without regard to Jew or Gentile, or any other distinctions; and to exhort them to live worthily of the high vocation with which they were called. Now that the Gospel Church has become established in many places, we see how in this and other Epistles its purity and unity are guarded, and how by the repetition' of the true doctrine, and the inculcation of riglit prac- tice in dependence on God in Christ and on the Holy Spirit, its perpetuity is sought and secured. NOTES ON EPHESIANS. ^ CHAPTER I. ' ■ I ■ ■ \ SALVATION AND THANKSGIVING, AND THE PLAN OF REDEMPTION THEOUGH CHEIST, PLAINLY BET B'OETH. Veese 1. Saints, separated ones. They were mostly Gentiles, and here in this idol-serving city had come out into the gospel faith. To the faithful ; better, " the believers." It is more specific, and tells what saints ore. 3. All spiritual blessings, with every bless- ing of the Spirit. , , , In heavenly places, or from above. In Christ. We are blessed as believers in Christ. 4. According, even as, or because. Chosen. See in full on Rom. viii. 28, 29. In him. It is by virtue of his federal union or headship that we by his redemption are made a part of its result. 5. Predestinated, Rom. viii. 29. 6. "Wherein, in the exercise of which. 7. Forgiveness. This describes the promi- nent result of this redemption. . ' . According to, as a result of. 8. Wisdom and prudence. " This is know- ledge in the right use thereof." , 9. The mystery of his will ;\ that is, the redemption through Christ. It was his purpose for ages thus to redeem us. "Mystery" often means a hidden thing which has been revealed. 10. In the dispensation of the fulness of times, in the completion, of the gospel dispensa- tion. The word "dispensation" refers to an era in the. divine government, and the "fulness of times" denotes the completion of an epoch, such as that of the gospel dispensation. Gather together in one all things in Christ, bring about a consummation in. Christ. The idea is that of restored order, harmony, sym- metry and unity, such as result from redemption through Christ ; and all things are represented as sharing in the blessings, just as elseyvhere the world and creation are spoken of as. involved in the Fall. ,,, In heaven and which are on earth, i Tiiis is meant to express the fur-reaching universality of redemption. It reaches saints in heaven and on earth, and excites the interest of the heavenly host. It, shows to.. all a restoration where there liad been ruin and destruction. 11. See notes on Rom. viii. 28, 29. Counsel of his own will, according to his sovereign will. See ver. 5, 9, 12. See ver. 6. . Who first trusted in Christ, This may mean the apostles, who first hoped in Christ; or it more probably refers to the Jews, who first em- braced the gospel. Hodge refers it still farther back, and regards it as meaning those Jews who before the advent of Christ looked forward in hope to his coming. 13. Trusted. It is better to supply " had in- heritance" from ver. 17, as this is the leading thought. Ye were sealed with that Holy Spirit of promise ; that is, had your titlq to the inherit- ance made sure by the Holy Spirit which had been promised. Joel ii. 28 and Acts i. 4. A seal confirms a title (Rev. vii. 3), and here the Holy Spirit is given to guard and assure it. 2 Cor. i. 22, 14. Earnest, forfeit-money or pledge. 2 Cor. i. 22. Until the redemption ; that is, " Ye are sealed until the redemption of the purchased pos- session." We might read, "for the redemption." If we read "until," it. refers to final and com- plete deliverance in glory. Tne people of God are here called his " peculiar" ,6r purchased pos- session. • • Unto the praise. of his glory. W'hile the sinner's salvation is dear to God on the sinner's account, yet the highest end of. redemption is to glorify God. Ver. 6, 12, etc. 15. Faith in God and Jpye tp.th^ brethren are the signs of true religion. > 17. Spirit of I wiedoip , apd revelation in the knowledge of him. This is tlie ,Holy Spirit, and a prayer not only for Iho Spirit, but '687 Chap. II.] BIBLE NOTES. [Ver. 1-9. ' also that He be so given as to reveal a knowledge of God. Compare ver. 8. He would have them growing in grace. 18. The hope of his calling. He would have them not in doubt, but as those knowing the blessing of a gopd hope through this grace and calljng of God. He would have them rejoicing in a fulness and clearness of hope.' It is a hope which includes faith. His inheritance in the saints. This, by a fulness of expression, either represents God as richly glorified because the saints are his inherit- ance, or it may mean the rich glory of that in- heritance which is his because secured by him. Either is tenable, but the former is fullest of meaning. In the saints, among the saints. 19. To US-ward, toward us. Salvation is a display of power no less than of love. Mighty power, or strength. The apostle uses another word than that for " power" just before, as if to give us still stronger conceptions of the greatness of our salvation. 20. He wrought. Our word " energy " comes from this, and it presents the idea of divine ener- gy all engaged in our salvation. At his own right hand in the heavenly- places; that is, at the chief place on high. Mark xvi. 19. 21. Principality, rule. 23. Which is his body. We as members are united to him. The fulness of him ; that is, that which is filled by him, having in it his presence and bless- ing ; or it may mean, " It is the fulness or com- pletion of himself ; he being the head, it makes up the body." Deut. xxxii. 9. It is the indispensa- ble part of himself I prefer this latter meaning, which gives the usual grammatical construction. That fiUeth all in all, who filleth all things with all things. It is the unbounded expression of creating power and Godlike boundlessness. CHAPTER II. THE CONTRAST BETWEEN THE STATE OF NATURE AND OP GRAOE.- AND ITS GLORIOUS RESULTS. -HOW THE CHANGE IS WROUGHT, Verse 1. Quickened, infused life into. Dead in trespasses and sins; that is, by or on account of. "Trespasses" is regarded as denoting specific breaches of law, while "sins" is more general, including thought, etc. The word "dead" expresses the entire lifelessness of a soul without this quickening. 2. Course, spirit or animus. Prince of the power of air. Satan is thus designated. The word here translated "air" often signifies darkness, and the expression seems to us to correspond with that in Luke xxii. 53 and Eph. vi. 12 ; or it may in general describe the evil spirits over which Satan reigns, as not earth-born or corporeal. The spirit. The idea seems to be, "who is also the prince of that spirit that now worketh," etc. In the children of disobedience. It is an intensive for " the disobedient," and denotes those bora and bred and wholly given to sin. 3. Our conversation ; that is, our life, as the word in English formerly expressed conduct. 1 Tim. iv. 12. Lusts, carnal desires. 588 Of the mind, or thoughts. The two expres- sions are intended to include both committed and conceived sins. Children of wrath (ver. 3), objects of God's displeasure. 4. Then it comes that we can be saved. 5. 2 Cor. ii. 12. With Christ. It is not only in and through him, but also a resurrection with him, and a par- taking with him of his spiritual life. By grace are ye saved. While quickened with Christ, he would not have this glorious idea obscure the cardinal fact that it is through Christ without merit — that is, of grace. 6. Sit together in heavenly places in Christ Jesus, be enthroned in heavenly homes with Christ. "Heavenly places" is an intensive phrase for h6aven itself, and "in Christ" denotes not only with Christ, but also that this results from a vital union with him. So also it should be in ver. 7. 7. In the ages to come, or through all the future. ■ 9. Lest any man should boast. Rom. iii. 27. This expresses the proper result of salvation Chap. II.] NOTES ON EPHESIANS. [Vbr. 10-18. by grace, and not that we are saved by gra,ce in order to prevent boasting. 10. "We bave seen before how often the inspired Epistles warn against a trust to works or forms, or to anything but grace ; and what is argued at length in Romans and Galatians is thus fre- quently alluded to incidentally in other Epistles. Workmanship, handiwork. The reference here is not to creative but to redemptive skill — regenerated or new created in Christ Jesus, or through our vital union with him ; and this for the purpose of bringing forth good works, which God hath designed beforehand for us to walk in. The relation of works to faith and to conversion is not left loose, but shown to be a result, a fruit, as much a part of Christian life as faith itself. They are appointed associates of faith, just as much as faith itself is the appointed medium of salvation. 11. Wherefore; since God has thus provided for you, and welcomed you from nature to grace. Gentiles in the flesh, uncircumcised heathen. Who are called, etc. We may paraphrase the rest of the verse thus : " Who are (in con- tempt) called uncircumcised ones by those who are called the circumcision (or Jews), by virtue of what has been done by hand to their flesh." Eom. ii. 28, 29. 12. Connect with "remember," ver. 11. They were at this time not only not Christians, but also heathen idolaters, having no hope or expectation of Christ. Aliens from the commonwealth of Is- rael, foreigners from the Church or God's Israel. God was both their kingly and ministerial Head, and the Church was a part of the state. Hence " the commonwealth of Israel" as a whole repre- sented the Church. Covenants of promise. The great Messianic promises (Gen. xiii. 15, 16; xv. 18 and xvii. 8) are chiefly the covenant of promise, and the plural here probably denotes its frequent repetitions ond renewal; so that, as if a new covonant, it was, repeated to the patriarch David, etc. The prom- ise of Gen. xii. 3 ; xviii. 18 ; xxii. 18 is only not & covenant by itself because included in the promise as to a great nation. Acts xiii. 32, 33. No hope and without God, Of the gospel hope through faith they knew nothing, and the one only true God was not the God they knew. Gen. xvii. 8. 13. Some time, all the time heretofore. By the blood of Christ. This denotes the sacrifice made by which our Surety pays our debts. 14. Our peace. Not only a peace-maker, but also reconciliation itself. Had made both one ; that is, both Jew and Gentile, and equally entitled all to the privileges of the sons of God. The middle wall of partition, the enmity arising from separation. So the veil was rent in twain. Matt, xxvii. 51. 15. Having abolished in bis flesh the en- mity, having by his death made unnecessary those separating lines which gave rise to enmity. Some take it to mean not only the enmity exist- ing between Jew and Gentile, but also of both toward God. The law of commandments contained in ordinances, Rom. iii. 31. This describes the Mosaic law. "The law of works he abolished by fulfilling its conditions ;" so he abolished the Mosaic law by fulfilling all its types and shad- ows. In fact, it is inclusive ; for he abolished all law as any part of' the conditions of salvation. Christ is a full substitute, and the abolition reaches all covenants and all laws so far as they seem a part of redemption. His death so far sets us free from the penalty of all law, if we have repentance and faith, as that our very pardon is a judicial sentence or justification merited by Christ — a deliverance from punishment, which becomes required as a matter of justice, and is not the mere decree of a sovereign. For to make in himself of twain one new man; that is, to make of these two, the Jew and Gentile, who are separate and at enmity, one renewed man in himself. This oneness is to come by virtue of their union in him, so that those who were afar ofi" are so brought nigh to each other and to God as to seem but one renewed body, 16. This union with each other is necessarily a union with God, for the former results from the latter, or the latter from the former. In one body, in one united Church. The enmity. Ver. 14 defines this to" have been the opposition arising from the line of sepa- ration and demarkation caused by exclusive rites and ceremonies. The idea of the removal of the enmity of both to God, and their reconciliation to him through the cross, is also indicated. 18. Here, as often, the unity of Jew and Gen- tile converts in Christ is brought out. We have seen heretofore how often their differences were made a cause of strife in the ancient Church. One spirit. This is the Holy Spirit, which we have. 589 Chap, in.] BIBLE NOTES. [Ver. 1-9. 20. The foundation of the apostles and prophets. It either means the foundation which they laid, or there was a sense in which they were foundations, just as we now speak of the founders of a Church while recognizing Christ as the one great' Foundation. Chief corner-stone, head corner-stone, bind- ing all else together. 21. Fitly framed together.' It is not only a union with Christ, but with each other. The sev- eral parts are framed and inserted into each other. The verse is an accurate description of the process of growth. Unto ah 'holy temple'; that isj so as to be- come a temple of holiness. It expresses both large dimensions and purity. Such is the Church whou Christ is felt to be the' chief corner-stone, its min- isters next in the foundation," and 'its members united to each other and to Christ. 22. In whom, in Christ. Here the believers, as one united building, are represented as per- vaded by the indwclling'spirit of God. CHAPTER III. THE DESIGN OF THE APOSTLE S COMMISSION, AND HIS PEAYEE FOE THE EPHESIANS. Veese 1. For this cause; that is, because the Gentiles are thus heirs of the blessings, Ch. ii. 19. This verse seems resumed at vor. 14, and what intervenes may be regarded as a parenthesis, after a manner not unfrequent in the style of Paul. The prisoner of Jesus Christ for you . Gentiles. He was now a prisoner at Rome, and calls himself a "prisoner of Jmus Christ" be- cause he was such in behalf of his gospel, and for the sake of its extension among the Gentiles. 2. If ye have heard, or, "since ye have heard ;" or, " for I take it for granted you keep mindful of," etc. The dispensation of the grace of God. This may either mean the stewardship or ministry of the gospel conferred on him as a favor, or in general the era or dispensation of the gospel. This verse evidently refers to the privilege which had been granted him of bearing the gospel to them. 3. By revelation. He would also have them know that this was no human appointment or matter of choice, but a direct service assigned to him by the great Head of the Church. See Gal. i. 12, etc. The mystery. Ch. i. 9. It refers to the unity of Jew and Gentile with one another, and all in Chris^. In a few words, briefly. See ch. i. 12, etC/ 4. My knowledge in the mystery of Christ. While there is primary reference to the admission of the Gentile to participation with the Jew in gospel blessings, the apostle seems here to refer to the whole plan of redemption, called a mystery only to be known by revelation. 590 • 5. ' As it is now revealed. ■ This refers to the special inspiration of the apostles and prophets, who are here called " holy," as those separated or set apart for this purpose. The term " prophets " is of more general application ; while including the apostles it extended also to others. "The apostles were the permanent, the prophets the oc- casional, organs of the Spirit."— Sbdjre. " The chief characteristics of an apostle were an imme- diate call from Christ (Gal. i. 1), a destination for all lands (Matt, xxviii. 19; 2 Cor. xi. 28), and a special power of working miracles." — Eadie and Ellicott. "Preachers and expounders, who spoke under ih& immediate impulse and influence of the Holy Spirit, are thus called. Ch. iv. 11." — Elli- cott. 6. Here is full and perfect unity. They are fel- low-heirs, fellow-members and fellow-partakers of the promise. Ch. ii. 12. 7. According to the gift of the grace of God, through this gift of God given by the- ope- ration or working of God's power. Paul ever magnified that grace which called him from being a persecutor into this ministry. The word here translated " eSectual working " is the usual one for energy. Gal. v. 6, etc. 8. Less than the least. This expresses his sense of the sinful opposition to Christ he had formerly shown, and his feeling of total unwor- thiness. 9. To make all men see. He was not con- fined to the Gentiles, but labored for Jew and Gentile both. The fellowship of the mystery ; rather, "the dispensation of this revelation." Ver. 2 Chap. IV.] NOTES ON EPHESIANS. [Veb. 1, 2. and 4. It means the plan of redemption as re- vealed. / ' I • Hid in God, kept iii his mind, as to be re- vealed. Who created all thingra by Jesus Christ. The words "by Jesus Christ" are not found here in the oldest manuscripts ; and although it is true, as elsewhere stated (John i. 1, etc.), that Christ was also Creator, yet the verse should probably end with " all things." 10. To the intent. It does not mean created all things to the intent, but that the gospel, hid for ages, is now made known to the iiitent and for the purpose. Principalities, or rulers (ch. i. 21), such as archangels, etc. Ch. ii. 6. ' By the Church. Thus God's grace to his Church is made the instrument of ex;hibiting to the angelic hosts the manifold, many-sided or varied wisdom of God. 11. Which he purposed, or wrought out. The idea of eternal purpose here is the same as in ch. i. 4, 9, which see. ,12. Boldness, fearless freedom. Access with confidence. We come as in- vited children to a father's presence, knowing that we have the highest pledge of love that we shall be accepted, because we come in faith through Christ. "Boldness," "access," "con- fidence," faith;" are precious words, as here they form a climax of intensest assurance furnished by redemption. 13. At my tribulation for you, ver. 1. Thus a prisoner at Eome, he embraces an early opportunity to write an epistle of confirmation or comfort to the churches. Which is your glory. He could glory in tribulation, since it was for the gospel's sake, and so they, as interested with him in the same salva- tion, had reason to glory. This very tribulation was a proof of the power of this gospel and of his apostlesliip. The immediate cause why he was at Ilorae resulted from the glorious extension of the gospel among the Gentiles. Acts xxi. 28. The glory of the Gentiles was their inclusion in the privileges of the gospel; and had Paul never recognized this, he would not have been in bonds. 14. For this cause. Connect this closely with ver. 1 and with the close of ch. ii. Because they are thus to be united in gospel blessings, both Jew and Gentile, and all td, Christ. 15. The whole family in heaven and earth is named. This expresses and continues the idea of membership and unity, which includes all be- lievers, dead or alive, Jew or Gentile ; they all are one family, and the n&me iS the same. 16. To the riches of his glory ; that is, with a fulness or abundance in keeping with the pleni- tude of his blessing. It asks a doxology from his glorious fulness of blessings. In the inner man. Not outer knd' physical, but inward q;nd spiritual, strength is besought. 17. Christ may dwell in your hearts. This he does by the presence of the Holy Spirit, Rom. viii. 9 ; Gal. ii. 20. Booted and grounded, fixed and founded. This it is to be immovably, foundationally right. 18. May be able to comprehend. The Greek is more intensive still: "May be able to gather in as one with great capacity." All the dimclisions are given. It is a long, luscious look at and into and for the boundaries of a love that is boundless, and the look is the more joyous be- cause illimitable. It is satisfactory to get to the end of some things, but it is more satisfactory to know that this love of God in Christ is so infinite. 19. Which passeth knowledge. We may know this love to a very great extent, and follow on to know it, although it surpasses the bounda- ries of human thought. Pilled with all the fulness of God; that is, up to the degree of his fulness. It denotes the mark of the prize, or that for which we are to strive, just as we are told to be perfect (Matt. v. 48 ; Eph. iv. 13) unto a perfect man in the ful- ness of Christ. 20. According to the power that worketh in us (ver. 7) ; that is, through his Holy Spirit. World without end, an intensive expression for unutterable infinity. CHAPTER IV. EXHORTATIONS TO UNITY AND HOLINESa A3 A EESULT OP THIS DISPENSATION OP GRACE. Verse 1. Of the Lord, in the Loird, or be- cause of his gospel. The vocation, calling. Ch. i. 18. 2. All lowliness and meekness, etc. These 591 Chap. IV.] BIBLE NOTES. [Veb. 3-14. graces ar? such as especially secure unity and good feeling. 3. Unity of the Spirit, the unity of -which the Holy Spirit is the Author. In the bond of peace, by that peace which is the binding tie of all true unity. 4. This and verso 5 express organic oneness. One hope, ch. i. 18. 5. One baptism. Not a Jew baptism, or a baptism under John the Baptist (Acts xix. 3), but that Christian baptism which signifies an en- grafting of all into Christ. 6. One God and Father of all, who is above all, and through all, and in you all. Here is fulness of- expression for intensest unity. 7. According to the measure of the gift of Christ; that is, to the degree and extent which Christ sees fit to give for the good of his Church. These I gifts are favors to the persons themselves, but sometimes involving sorrows ; but the ruling ground of the gift is the glory of the Church. 8. This is introduced as showing that these are indeed Christ's gifts, for this prophecy of the Mes- siah speaks of his ascending ; and in order to ascend he must have been here, and it therefore refers to Christ. "Wherefore he saith; that is, this accords with what has been said, etc. The quotation is from Ps, Ixviii. Although not a Messianic psalm in the direct sense, yet as referring to the triumph of Jehovah over his enemies, and so typically to this embodiment of all triumphs, and as Jehovah is often used as identical with Christ, it is easy, especially with this reference from Paul, to se6 that the reference to Christ is included. As to double reference, etc., see Ps. xvi. 10, etc. Led captivity captive ; that is, the captives captive. He had vanquished Satan, sin and death, and his ascension after death and resurrec- tion was a full triumph. Gave gifts unto men. In Ps. Ixviii. we have it "received." It is either received in order to give ; or some would there read, "he has brought gifts among men." The inspired apostle gives the idea without the exact words. 9. Now that he ascended. The ascent' of a divine being proves a previous descent, and Christ the ascended gift-bestower is identified with the Christ who had been in the flesh. Lower parts of the earth. This is used (Isa. xliv. 23) for the earth as opposed to heaven, and elsewhere is variously used for other places than heaven. Many take it here as denoting the 592 place of departed spirits, or hell, as this shows •still more his supremacy. ^Either view is tenable, but the context seems to apply it to the low earth in contrast with high heaven. 10. Far above all heavens. The Jews talked of seven heavens, and the form of expres- sion is accommodated to usage, so as to denote the most exalted supremacy. By this quotation or reference Cver. 8-10) Christ is shown as the Giver. Ver. 11. 11. He gave. Christ is thus pointedly desig- nated as the Dispenser of gifts. Unity with Christ is the prominent subject, and Paul labors to have this ever in sight, even when the gifts of the Holy Spirit are spoken of Apostles. These -were the highest order of spiritual teachers. Others are named of various orders. Each had his appropriate work. "Evan- gelist" probably corresponds with preachers, and "pastors" and "teachers" denote overseers and instructors. These offices are modified according to the various needs of the Church, and were not meant to be, permanent as to order or degree of rank. 12. Perfecting, completing a symmetrical de- velopment of Christian graces in believers. Edifying of the body of Christ ; that is, the upbuilding of the Church. Col. i. 24. 13. In the unity, unto the unity. Union with Christ and with each other is the prevalent theme of the book, and the prevalent object of all relig- ious culture. It is through faith and knowledge that we come to a closer union with Christ and each other ; and so when we are united in a per- fect faith and knowledge our union is complete and purity is assured. Unto a perfect man. This expresses full- grown completeness. Unto the measure of the stature, or unto the degree of age for fulness of Christ. The idea is that of attaining to full age in Christ, and this occurs when we are full of Christ and when he dwells in us richly. 14. Sleight, trick or artifice. We are here as children, liable to be misled and cast about, but we are growing to spiritual manhood, unto the unity of faith and knowledge; and when we arrive at that all will be peace. The Church may not fully attain this state here, but it will when Christ comes to present it to himself a glo- rious Church, without spot or wrinkle or any such thing. Until then it is for evangelists and pastors and teachers and all to press on toward the mark and attain as far as possible. Chap. IV.] NOTES ON EPHESIANS. [Ver. 15-28. Cunning craftiness, planned and deliberate ill-intent. 15. Speaking the truth. It means rather holding or professing the truth. In all things. "lu all parts in which we grow." — Meyer. 16. Oompaoted, interlaced oi* interwoven. "Fitly joined" and "compacted" express, the harmony and solidity of the Church as thus united to Christ, or the right joining and interadaptation of each and all parts. By that which every joint supplieth, or " by means of every joint of the supply." The figure is that of a body in which every joint in its place works without friction, and supplies its share of suppleness and effectiveness to the work- ing of the whole body. The wliole is a beautiful picture of the true Church, the true harmony of believers with each other and Christ ; and a har- mony, too, which works and gives results. The effectual working in the measure of every part; that is, according to the energy appropriate to each part. Ch. iii. 7. Sdifying, upbuilding. 17. Testify, enjoin, or solemnly say as if under oath. In the Lord, as one in union and communion with him. In the vanity of their mind, in the foolish- ness of their moral darkness. 18. Alienated, strangers. Blindness, hardness. 19. Lasoiviousness, foulness. 21. If so be. It is not an "if" expressing doubt, but means "if as I take for granted." Eadie translates by "since." Ye have heard him ; not merely of him, but so heard as to be in communion with him ; so as to be not merely hearers of the word, but doers. 22. Concerning the former conversation, as to your former life. The old man, the unrenewed carnal nature. Corrupt, or tends to decay. According to the deceitful lusts, in ac- cordance with the lusts of deceit, or that which is false. 23. In the Spirit, by the Holy Spirit operating upon the soul. Others take it in the sense of temper or disposition. 24. After God, after his image. True holiness, or holiness of truth. 25. Putting away lying, falsehood or all such want of frankness as is the result of selfish- ness. It may seem strange that Christians are Vol. 11.-76 exhorted not to lie, but even they need to have impressed upon them the ideg, of mutual confi- dence and frankness which is here meant. With his neighbor. The counsel here is to Christians, as the next clause shows. 26. Be ye angry and sin not ; that is, " be- ing angry do not sin." The anger here alluded to is not that of malice or revenge, as in ver. 31, but yet such irritation as by reason of infirmity good men will fall into; and this is a caution to restrain it. It does not say that this is right, but counsels its limitation. Notice that the subject is still the unity of the Church. Another view is that it alludes to such anger as is justifiable. Says Ellicott: "There is un- doubtedly an anger against sin which a good man not only may, but also ought to, feel, and whicli is very difierent from the anger forbidden in ver. . 31." Says Hodge : " It is certain that all anger is not sinful." Christ himself, it is said, regarded the perverse Jews " with anger." Mark iii. 5. The same generic feeling, it mingled with holy affections or in a holy mind, is virtuous ; if min- gled with malice, it is sinful. I believe the first view given is correct, for there Would be no spe- cial reason why the second kind of anger should cease with the going down of the sun. Let not the sun go down upon ■ your wrath, moderate your indignation. It is a cau- tion against sin, and for great lenity and short- lived blame among Christians. If we have to "withstand each other to the face," there must be a forgiving and reconciling spirit ere we sleep.. Night is so much the' image of death that we need always to retire at peace with each other, so far as our hearts can control it, and at peace with our- God. Neither give place to the devil. We are to make no room for the devil, here perhaps so called because this is his special name as slanderer or destroyer of unity among brethren. "Resist, the devil and he will flee from you." 28. Let him that stole, steal no more. This includes not only the venial act, but also the disposition of selfishness which leads even yet among Christians to acts of questionable honesty in trade and in daily life. Theft in' some forms was justified by heathen laws, and the being caught was considered a greater disgrace than the act. The great cause of theft is indolence, and its best, remedy, industry. He must do good handiwork in- stead of this evil handiwork, and not only that he. may have what he needs, but also have a surplus^ for the honest poor. How unselfish is the gospel 1 593 Chap. Y.] BIBLE NOTES. [Ver. 1-13. and how full is Christian unity of the spirit of Christian charity ! 29. Corrupt communication, contaminating or foul word. Good for edifying, or that which is edifying according to need. Minister grace, impart blessing. 30. Grieve ; that is, sorrow or anger it not away. It expresses both the sorrow, to speak hu- manly, with which the Spirit withdraws, and the outrage so committed upon it. It is the great Christ-gift of the latter day, and how fondly it should be cherished I Whereby, in whom. Ch. i. 13. 31. Bitterness, pungent or biting remark. "Clamor" is the noisy expression of wrath, and "evil-speaking" a result of anger, while " malice " denotes, the settled feeling of unchari- tableness in all its forms. 32. Even as God for Christ's sake has for- given you. This is the climax of all unanswer- able arguments as to the right of charity. CHAPTER V. VAEIOTJS EXHORTATIONS TO THE EPHESIAN CHURCH AS TO THE MEANS OF PROMOTING UNITY. Verse 1. Followers, imitators. 2. Offering and a sacrifice. Christ's whole life and mediatorial work was an offering, and his death made it an offering at the cost of a self-sac- rifice. For a sweet-smelling savor, for a sacrifice pleasing or acceptable to God. He was received as a full expiation for our sins. The comparison is drawn from the Old Testament sacrifices. Gen. viii. 21 ; Lev. i. 9, 13 ; ii. 12 ; iii. 5. 4. Foolish talking nor jesting, idle, irrev- erent talk and the fashionable polish of a man of the world. This describes a gentleman in the Chesterfield sense, as in contrast with the true Christian gentleman. It is mere exterior polish and art of pleasing, as conti'asted with that which comes from a . sincere, right-feeling heart. It is formal, cultivated entertainment and formalism as distinct from that which has its scat in heart-cul- ture. It has well been said that the Christian should be the highest type of a gentleman. While not despising the culture of outer gracefulness, he has that inner gracefulness without which the former is only an empty vase. Convenient, becoming. Giving of thanks. A thankful heart is a great protection against all forms of evil. 5. For this ye know (ver. 3), ye well know. Thus prevailing sensual lusts are specified. See Col. iii. 5. Who is an idolater. The apostle would bring out covetousness as pre-eminently idolatry (Matt. vi. 24), since nothing is so much at the root of all disobedience to the first commandment or so inconsistent with that Christian unity which is being enforced. 594 6. Vain words, that which is opposed to truth ; false doctrine and the evil fruits thereof. Wrath of God, Gen. vi. 6, etc. Children of disobedience, ch. ii. 2. 8. Sometime, or once. From being in the dark they had become enlightened in the know- ledge of God. 9. Fruit; Gal. v. 22. Of the Spirit. Most manuscripts have it, " fruit of the light," which is, on comparison, agreed by most commentators to bo the correct reading. Is in all goodness, or consists in. 10. Proving; that is, testing by trying it, and so coming to approve. The terms " Christ," "Lord" and "God" are so often used in this Epiatle and elsewhere, as if taking it for granted that God and Christ are one in substance equal in power and glory, that it is difficult to see how (ver. 6) the vain doctrine of Unitarianisra should ever have been conceived. 11. Reprove. It means not only rebuke, but also attack; show their fallacy and bring them out openly and exposed to light. 13. Reproved, ver. 11. Are made manifest by the light. False doctrines and hidden sins, thus tested and exam- ined by the light of truth, are made manifest — that is, exposed or shown in their real positions. For whatsoever doth make manifest is light. This states the tendency of such exposure. This very process of making manliest is a light- giving process. Light and darkness cannot dwell together ; and as light illumines darkness, so this exposure or making manifest is light. This is the sense ; it becomes enlightened and so is reformed ; Chap. V.] NOTES ON EPHESIANS. [Ver. 14-31. also the fact that it is thus exposed shows that it has been brought in contact with true light. 14. Wherefore he saith. Compare Isa. Ix. 1. The apostle says that the counsel of ver. 13 ac- cords with the spirit of the prophets. Hidden things are to be brought out, vices attacked and exposed. Or more likely it means that the Chris- tian himself is to awake for this purpose, and the light of Christ shall be at hand. The two ideas are correspondent, and both may be included. 15. CircumBpeotly, or, "See then how exact ye should walk." As fools ; that is, unwise, or fools in the Scrip- ture sense. ' 16. Redeeming the time, making sure of the appropriate opportunity. The days are evil ; it is a time in which sin abounds. 18. The contrast is between convivial and spir- itual enjoyment. 19. Speaking: to yourselves, communing one with another, each and all together. Psalms and hymns and spiritual songs. ".Psalms" denote generally songs accompanied by instrumental music, "hymns," songs of praise, and "spiritual songs," all of a spiritual charac- ter. Some take it in the sense of "inspired." This and ver. 20 beautifully express the unity and intercommuning of heart and feeling, and worship in prayer and praise as promoted thereby. 21. Submitting yourselves one to an- other, showing proper deference and regard; subjection or respect for authority, for others' opinions, etc. Thus was Christian unity to be secured. The idea of fellowship and member- ship of one body is to be borne in mind in all this book. In the fear of God, in reverence for Kim, and in fear of oflfending him. He who wrongs his Christian brother a little, wrongs God more. 22. As harmonious family relation is at the foundation of all concord, the apostle at once alludes to this fundamental necessity of the Church ; and it is all the more pertinent as the family relation serves to illustrate the relation which should obtain between Christ and his people, and between the members of the Church of Christ. As unto the Lord, not servile, but dutiful, loving subjection, promotive of harmony. 23. The husband is the head of the wife, etc. For order there must be government, and for government there must be headship, and this can be devoted, loving, patronizing, acceptable. Such is Christ's love for the Church, and such is the love of the husband. It is a real headship, and yet such as has never in it an , element of tyranny. , He is the saviour of the body. He is not only head, but also saviour, and so the rulership of the husband is more than a mere sovereignty. Others view it as specifying a particular in which the relation of Christ has no parallel. The apostle all along is illustrating Christian unity, while here insisting upon one of its fundamental conditions. 26. And cleanse it, having cleansed it. With the washing of water. This refers to baptism as the sign and seal of the engrafting of the Church into Christ. By the word, as set forth in, or accompanied by, the word of God. Compare John xvii. 17. 27. Present it to himself; that is, secure or appropriate it to himself, as a bride is secured by her husband. 2 Cor. xi. 2. Purity and unity go together. 28. So, thus. Ver. 25. As ; that is, since being parts or members one of another. Loveth himself; that is, because she is a part of himself. 30. Merabers of his body, of his flesh and of his bones. Just as marriage is spoken of as if an organic vital union (ver. 31), so is our rela- tion to Christ. In it too we may be said to bo members of his body, of his flesh and of his bones, as Eve was a part of Adam and derived from him. " It does not mean identity of substance, but community of life." All that is denoted by "the two shall be one flesh" (ver. 31) of vital, in- dissoluble, sacred union, is expressed by this verse as to our relation to Christ. It is a totality of unity. We are two yet one. There is mystery, just as there is mystery in the unity of the Trinity, and just as there is mystery in that true heart-life, soul-and-body union of true marriage, but it is a real, true union. It may be regarded also as referring to a common humanity ; but has, we think, even a deeper meaning, as above noted. "Our union with the Deity rests entirely on our mystical union with our Lord's humanity, which is personally united with his divine nature, which is essentially united with God the Fatlier, the head and foundation of all." — Wcderland, us quoted by Ellicott. 31. For this cause ; that is, because this is a relation nearer, and more vital, total and organic- like than any other relation. The apostle here quotes th6 whole verse from Gen. ii. 24, but the 595 Chap. VI.] BIBLE NOTES. [Ver. 1-15. part which is quoted as illustrative or in accord with ver. 29, 30 is, " They two shall be one flesh." It is as if to say, "The union of man and wife is, as is represented in the Old Testament, a union which is special and unlike any other in its part- ness of self." Such is Christ's union with his Church. 32. Thia is a great mystery. It is a thing only known as it is revealed, and even then yet unfathomed. It is a real, vital union, like that of the first pair — like a oneness of heart and a body, flesh-and-bone fellowship, but not to be comprehended by finite mind. But I speak concerning Christ and the Church. Paul does not mean to assert here the fact that the marriage union is a mystery, how- > ever that may be, but has special reference to the union of Christ and his Church, which he has thus been illustrating by reference to the marriage re' lation, which in its very start was a body, flesh- and-bone relation, direct and organic. Qen. ii. 21, 22. Thus the apostle, while treating of the fun- damental relation of family as a basis of Church unity, also takes occasion to keep in view the rela- tion to Christ as like it — vital. 83. Nevertheless. "Although there is this higher.mystical union which you have with Christ as his members, yet as I have told you — " Ver. 25, 22. , In particular, severally, or in your especial, individual relations. As himself, as being a part of himself. Ver. 31. Reverence, ver. 22. It is that respect and honor through which trust and obedience volun- tarily flow. CHAPTER VI. FUETHEE EXHOETATIONS TO THE EPHESIAN CHUECH IN OEDEE TO SEOUEE ITS UNITY AND PUEITY. — CONCLUDING COMMENDATIONS. Veese 1. In the Lord ; that is, as a religious duty. Honor, It is inward regard as well as out- ward manifestation. The first commandment, or in general the first command which has a promise attached. 3. It may be well with thee, etc. Good children are generally the most prosperous and happy. 4. Provoke not; that is, excite not by undue severity or correction. Nurture, discipline. According to the flesh ; that is, your human, bodily masters. 5. With fear and trembling, reverence or holy regard to please God and anxious solicitude to be faithful. Singleness, simplicity without deceit. 6. Not with eye-service, as men-pleas- ers, etc. They were to be faithful to men, be- cause unfaithfulness to men is still more unfaith- fulness to God. , 8. The same shall he receive ; that is, a recognition thereof and his reward. 9. Do the same things ; that is, correspond- ingly and so as in your spheres accountable to God and seeking to please him. 596 Your master, their and your Master. Respect of persons. Gal. ii. 6, 10. Be strong in the Lord, etc. Our vigor is to come from our union with him. 11. The whole armor. What this is the succeeding verses tell. 12. Flesh ^nd blood ; that is, mere men. Gal. i. 16. Principalities, high princes or demons. Spiritual wickedness, or hosts of evil spirits. This verse fearfully describes various ranks of evil and malicious angels, enemies of man, only held in subjection by God and when we have the Holy Spirit. 13. The evil day, the day of assault and temptation. ' Having done all ; that is, having made full defence, clad in this panoply of God. How gra- cious that he has an arsenal upon which we can draw for full defence I 14. Loins. This denotes the great central support. Truth, a general term for truth as opposed to error. Righteousness, that which makes a man right or just before God. See reference. 15. With the preparation of the gospel ; Chap. VI.] NOTES ON EPHESIANS. [Vee. 16-24. that is, the readiness or zeal which the gospel of peace imparts. 16. To quench all the flery darts of the wioked, or the evil one. Anciently, darts tipped with fire or combustible matter were thrown, and so terrible burning wounds inflicted or cities set on fire. Faith puts out all the fire which Satan thrusts at God's people. 17. Helmet, or head-piece. This makes up a fulness of armor, a whole pan- oply. 18. All prayer, all kinds, from secret onward. In the Spirit ; that is, relying on the Spirit's aid. Supplication is here mentioned specially as prayer is generally. Watching thereunto. .This denotes contin- ued, importunate prayer. Rom. xii. 12. For all saints. Here again is the unity of the Church. The prayef for all saints was to be combined with prayer for themselves. 19. Mystery of the grospel, tlie divine reve- lation. He still wished to preach the gospel at Rome. Acts xix. 21. 21. My affairs, or how I fare. 22. Might comfort your hearts. He went also with the letter to the Colossians. Col. iv. 8. Thus, though in bonds himself, he comforts the churches. 24. In sincerity, riather in incorriiptibility. With unalterable love. This Epistle, and that to the Philippians, seem to us to bear more resemblance to those of John than any of the other writings of Paul, although all the Epistles written from Rome by the apostle breathe the fullest spirit of tender affection and love. The unity and purity of the Church, and the method of gospel peace as illustrated herein, are so set forth as to commend, them not less to us than to the Christians of old. This affection 'for the Christian churches was in the heart of the apostle a part of that very union with Christ and with his people here so fully appreciated. It is probable, from profane history, that Paul after his release from his two years' detention at Rome often visited this Ephesian Church, and exhibited in person the interest manifested by this Epistle. If it was the foremost among the seven churches of Asia, and adjacent to other regions where he had preached the gospel, it is not improbable that many of these Epistles to the churches circulated from one to another, and so served as aid and comfort to them all. It is not surprising that the devout saint of tjiese latter times turns with holy joy to this book, and seeks to nurture through it most precious views of the communion of Christ with the believer, and of the members of this body of faith and love with each other. 597 THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS. INTRODUCTION. WniLE tliQ Epistlca to Colossians, Pliiloinon and Ephesians belong to the earlier period of'Paul's imprisonment at Rome, Philippians was written A. D. 63, and it is probably the last before the close of his two years' detention there. It is believed to have been written after the kind prefect who had St. Paul's person in charge had been succeeded by the less friendly Tigellinus, and when his confine- ment was probably stricter and his prospects of release less flattering. Ch. ii. 17. Philippi, it will 'be remembered, was an important Macedonian city, and its Church the first founded in Macedonia. While Paul was at Troas on his second missionary journey, A. D. 53, he heard in a vision a man praying and saying, " Come over into Macedonia and help us" (Acts xvi. 9) ; and feel- ing that it was a call from God, he soon departed for Philippi, probably accompanied by Silas, Tim- othy and Luke. The prayer-meeting with Lydia and others by the river side (Acts xvi. 16), the mob and the imprisonment, the conversion of the jailer and his family, are the chief recorded events, in the early establishment of this Church. After a short stay, Timothy and Luke were left with the brethren (Acts xvi. 40), while Paul and Silas went on to Thessalonica. Five years after, he probably again visited Philippi (Acts xx. 1, 2), and a few months after was again with the Church there, and wrought the miracle recorded in Acts xx. 8-12. This, Church seems to have been free from the errors which attached to others, and even in the times of the martyr Ignatius, forty-five years later, stead- fastness in the faith and warm-hearted sympathy for martyrs and sufferers for Christ characterized the Philippiau Christians. The circumstance giving rise to this Epistle seems to have been that Epaphroditus had been sent by the Church at Philippi with contributions for the apostle in his imprisonment, and now, as this mes- senger, after a serious sickness (ch. ii. 27), was about to return, Paul embraces this opportunity to make grateful acknowledgment of their kindness, to acquaint them with his own condition and his joyful submission therein (ch. i. and ii.), and to give them such consolations, warnings and advice as would help to sustain and encourage them in the service of Christ. Bullock says that, like the apostle's midnight hymn from the depth of his Philippian dungeon, this Epistle went forth from his prison at Rome . strangely full of joy and thanksgiving amid adversity. He joys in their affection, steadfastness and faith, and also in his own trials as promotive of the gospel. Ch. i. He exhorts them to continued unity with each other and with Christ, and holds up the pattern of that spotless life as their guide. Ch. ii. He warns against the Judaizing teachers who, as in other churches, sought to give prominence to works and Mosaic forms instead of to, faith and holy living ; and here holds up his own history and life as an ensample. Ch. iii. With various admonitions and with acknowledgment of their kindness he closes the Epistle with salutations and prayer. 598 NOTES ON PHILIPPIANS. CHAPTER I. THE APOSTLE EXPRESSES HIS ATTACHMENT TO THE PHILIPPIANS, COMFORTS THEM BY ASSURANCES OP HIS JOY AMID HIS TRIALS, AND EXHORTS THEM TO STEADFAST UNITY IN THE FAITH. Verse 1. Paul and Timotheus. The name of Timothy is here associated in the opening salu- tation, as he had labored much at Philippi. Acts xvi. 1, 12; xix. 22. The Epistle, however, is from Paul only. With the bishops and deacona. This con- veys to us the idea of an organized Church, but gives us no information as to the relative position or duties of the officers. As "bishops" are'named in the plural, many take it as denoting elders, ■while deacons were generally those who had charge of religious contributions. The original Greek ■word for bishops, as here translated, is "over- seers" (Acts XX. 28), and the word for deacons is rendered "servants." Matt. xxii. 13. 3. Every remembrance, in my whole re- membrance of you, 4. Making request; "I pray with joy for your fellowship." 5. Fello'w^ship in the gospel, toward the gospel ; that is, toward all that appertained to its advancement. They had been zealous, warm- hearted Christians from the first. 6. Perform, perfect or carry it on to comple- tion. Until the 'day of Jesus Christ, until his second coming. The day of death makes this ever near, in one sense, to the believer. 7. Meet, suitable. As a pastor, as a Christian, and now as remembered thus by them, it was in- deed proper that he should think of them. To think this, to have this confident hope. Oonflrmation of the gospel, testimony for it. It means steadfast faith, as proven either by •argument or endurance. Of my grace. Here he calls his ministry a grace or favor, and perhaps with especial refer- ence to his present trials. His very trials were a grace or favor from God, and they showed them- selves as sympathizers with him in his work, what- ever might be his external situation. 8. Record, witness. Bo^wels of Jesus Christ ; that is, with ten- der love like unto his. The bowels denoted with the ancients the seat of the afiections. 9. And in all judgment, in the fullest in- terna] spiritual conception. They needed know- ledge to increase capacity for love, and the fullest spiritual perception to enable them to appropriate and feel the fulness of this love and knowledge. It is most expressively intensive and extensive.' 10. That ye may approve things that are excellent, that ye may test or find by experience what is to be preferred. Sincere and ■without offence, pure and blameless. Till the day, in the day. 11. Fruits of righteousness. These are justification by faith, and the adoption and sanc- tification resulting therefrom. Rom. iii. 21, etc. 12. Have fallen out rather, instead of doing harm, it has resulted in good. 13. My bonds in Christ are manifest, have become manifest in Christ; that is, as resulting from fellowship with him and devotion to his ser- vice, and as such have caused inquiry. In all the palace, and in all other places, or, literally, " to the whole prsetorium and to all the rest." The word translated " palace " often denotes "body-guard" or "camp" or "tent," and so the general's tent or the palace. We cannot determine with certainty which is intended here. See ch. iv. 22. The clause "in all other places," or to all the rest, is intended to denote still greater extension, and the whole gives us an idea of the gospel as reaching to various classes and arousing the Church. 14. Many of the brethren. We are to re- member that already a Church had probably long existed at Romfe (Acts ii. 10), to which the Epistle to the Romans had been written, and ActS xxviii. shows us something of the reception given to Paul by the brethren. Acts xxviii. 14, etc. It was no ' 'doubt composed of Jews, proselytes and heathen, 599 Chap. I.] BIBLE NOTES. [Vee. 15-26. and we find that, as in other churches, those bred to Jewish forms were prone to insist too much on works and rites, and not to give faith in Christ Binglcngss of prominence. Many of the brethren in the Lord, wax- ing confident by my bonds, etc. We may read, " The greater part of the brethren by my bonds in the Lord are only rendered more bold to speak the word." It does not here mean " brethren in the Lord," but that by reason of his bonds in the Lord's cause this faith was strengthened. 15. Even of envy and strife. This may describe some who, although Christians, were dis- posed to be envious and contentious, or those who were not disposed to sympathize with him person- ally. Others regard it as referring to Judaizing Christian teachers, who, although converts, were too punctilious as to Jewish forms. In either case the picture is that of a city and of a Church stirred up by his presence, and although in this revival souls were too much influenced by "the spirit of envy and strife," yet Ciirist was, whether from policy or sincerity, admitted to be the One " to be preached." Good-will. This is to be taken personally of Paul, according or not as we regard " envy and strife" to refer to personal feeling. Paul from his Jewish history had to contend with many preju- dices from Jewish Christians, as they accused him of being too much a Gentile in feeling. 16. Of contention, not eincerely, of in- trigue or party spirit. Supposing to add affliction to my bonds, or greater severity. It is not possible to settle accurately the character of these men. Some take them to have been Christians, but full of Jewish prejudices, and, while holding to Christ, doing all they could to oppose Paul, whom they wrongly regarded as having no sympathy even with Jews. So sometimes even yet those that hold to Christ are so inconsistent as to have much party spirit and personal prejudice. Others take these to have been wicked and schismatic mem- bers of the Church, who thought that by preach- ing Christ and adding to the excitement they would be sure to draw down upon Paul the sever- ities of the Roman power. There may have been also that spirit alluded to (1 Cor. i. 12 ; 1 Cor. iii. 4) where the teachers sought to place Christ and Paul in opposition. 17. Set, appointed. 18. What then? What is the result of this. but that Christ is preached ? God can make the 6U0 wrath of enemies or the mistaken zeal and preju- dices of his people to praise him. 19. To my salvation. The Greek is " to sal- vation," and it may either refer to his deliver- ance or to salvation in the sense of the spread of a saving knowledge of Christ. It is through their prayer and the Holy Spirit that he hopes for this. 20. According' to, or even as it is. / . My hope. This is the good hope of grace on which his expectation is founded. It means more of assured certainty than is expressed in the mod- ern use of the word " hope." Rom. v. 4 ; 1 .Cor. xiii. 13. It is well-founded expectation, and not desire alone. Ashamed, overcome or fail in obtaining and attaining the chief end. Christ shall be magnified in my body; " My body in the treatment it shall receive shall be the means of displaying Christ's glory, whether it be preserved in life or given up to death." 21. For me to live is Christ, and to die is gain. His only idea of life is Christ — to live in union with him, for him and in devotion to his service ; and to die is gain, as bringing him nearer to Christ, as releasing him from service in order to receive the reward. But although from a per- sonal view and stand-point death would be gain, yet (ver. 22) since as an apostle and Christian his highest honor is not merely reward, but fruit, he does not claim that he shall have this gain at once. 22. This is the fruit of my labor. " My life is to be a medium through which fruit can come from my labor, and so what I am to choose I know not." In thoughts of such results for God, though fraught with a life of self-sacrifice, he waives his choice. I wot not, I do not clearly perceive. 23. For I am in a strait betwixt two. "I am held fast as in a narrow place between the two." He is as one cramped by the pressure of two conflicting thoughts. Far better, very far better. 24. To abide in the flesh is more needfal for you. This Church and many others still needed his life to be preserved. 25. Having this confidence, or being satis- fied of this. It is for furtherance of their faith and for joy of faith. 26. For me, in me ; that is, through me as an instrum.ent. He no doubt did come to them dur- ing the five or six years between his first and second imprisonments. See closing note to Ephe- sians. Chap. II.] NOTES ON PHILIPPIANS, [Veb. 1-6. 27. Only. This expresses the chief important thing; as if to say, "There is one thing more important than whether I come or not, and there- fore in any event be sure to behave as becometh the gospel." Conversation. It is not the word generally used in Scripture (see references) for conduct^ and translated "conversation," but it means Christian citizenship and fellowship. It is an exhortation to such joint membership and fellowship with each other and with Christ as is Sure to Secure good conduct. Of your aflfairs, of your spiritual condition. In one spirit. Here, as in Ephesians, we have unity as the security of thought and of strength. 28. "Which is to them ; that is, your not be- ing terrified, but clinging together in the fellow- ship in one spirit. An evident token of perdition, a sure sign of destruction. Ch. iii. 19. This may either mean that they thus view you as hardened reprobates because unitedly opposed to their heathenism or Judaism ; or it means that this very fellowship which assures you of salvation is by contrast a token that they are in the outer darkness, not of the family, and heirs only of perdition, and is in itself an assurance of triurhph over them. I take the latter to be the meaning. To you of salvation, and that of God, This United assurance is a token or' proof from God of an assured salvation. 29. In the behalf of Christ ; that is, for the sake of his cause. The tense of " itis given " re- fers to the period when this grace of endurance was first given. It is spoken of as a grace given, as if Christ had thus counted them worthy to suf- fer in his cause. Acts xvi., etc. 30. Conflict, peril or trial. This refers to the opposition and trial they had seen him endure (Acts xvi. 16-24), and now knew him as enduring at Rome. CHAPTEE II. THE apostle's FURTHER EXHORTATIONS TO THE PHILIPPIANS, AND PARTICULARS AS TO HIMSELF, TIMOTHY AND EPAPHRODITUS. Verse 1. The first part of this chapter is a continuation of the exhortation in the close of the former chapter, as to unity. If therefore there be any consolation in Christ. We may paraphrase thus : " Inasmuch as there is ground for exhortation growing out of union with Christ." The " if" denotes certainty rather than doubt ; " consolation " should rather here mean the right of " exhortation," and the term " in Christ " points to that right of loving admonition growing out of the mutual interest and fellowship which exists through Christ. Comfort of love, persuasion growing out of love. Fellowship of the Spirit, mutual participa- tion, in the influence of the Spirit. Bowels and niercies, affection and compas- sion. Some take the first two clauses .of this verse to refer to the apostle, and the latter two to the Philippians. He had a disposition to exhortation and persuasion, and could appeal to them because of their Christian fellowship, love and compas- sion. 2. Fulfil ye my joy, make it complete. Here again the need of unity is brought out. Vol. IL— 76 3. Let not^iingr be done, " willing " or even meditating nothing from contention and vainglory. Compare Eph. v. 21. Better than themselves. This inculcates respectful regard for the opinion of others. It is the spirit of meekness. It does not mean praise of the faults of others, but siich a feeling as to the apparent defects of other Christians as shall make us sensible that we have as great or even greater defects ourselves. 4. Look not every man on his own things, etc. This is the unselfish spirit of Chris- tianity. 1 Cor. X. 24 ; xiii. 5. 6. Who, being in the form of God, thought it not robbery to be equal with God. We read with Olshausen and Ellicott: " Who, although being in the form of God, did not consider the being equal with God to be a thing he must seize for himself." By " the form of God " we understand one having a nature or existence like that of God. He did not, because of this, at once claim and assume an equality, but humbled himself as a man, and so sets us an ex- ample of unselfishness and of acting toward others as if they were better than ourselves. Some refer 601 - Chap. II.] BIBLE NOTES. [Veb. 7-19 his being in the "form of God," as here used, to his human nature, just as Adam was made in the image of God, while others take it aa an assertion of the divine identity, and as referring to his con- dition before his incarnation. The use of the ex- pression " form of a eervant " iu tho next verse, as denoting his human character, seems to us to decide that the reference here is to his divine iden- tity and equality. 7. Made himself of no reputation. He did not (ver. 6) seize upon his divine right, but humbled himself, and so is an example to us. The Greek here is, " he emptied himself," that is, of his heavenly residence, his manifested glory and his official equality. The form of a servant, the form (ver. 6) of one who came to minister. In the likeness of men. This refers to his incarnation or assumption of a bodily form ; and " was made," in the sense of being conformed as one already existent. 8. And being found in fashion as a man. This prolongs the idea of his pattern humiliation. He was found or manifested and acknowledged to be in the habit or manner of life usual to a human being. Obedient unto death. It was a willing obedience to God unto death, and is his plan for saving sinners — an obedience which made him submissive to death, and in its most ignominious form. It was the cursed death. Dent. xxi. 23 ; Gal. iii. 13. 9. Wherefore, on which account. This hu- mility is recognized as not only good in itself, but also often the road to exaltation. Self-denial and unselfishness, although at the time they seem to make us losers, often bring us off winners. 10. A name, or "the name;" that is, Jesus the Deliverer; the name of redemption and ex- altation also. It is not only "at the name," but "in the name ;" not merely " at its mention," but by virtue of this atonement. 11. To the glory. This confession of faith, while it saves the sinner who thus accepts Christ, glorifies God. 12. Wherefore ; that is, since there is such an example and such a salvation. Not as in; that is, "not merely as if I was present." Work Out your own salvation with fear and trembling, Eph. vi. 5. It was their own personal salvation that was at stake, and it was to be worked upon with energy, not as the boasting, self-sufficient worker works, but as one recogniz- 602 ing that we are to use the means provided of God, and so be workers together with him. 13. It is God which worketh in you. It is the word for "energy." Since God is working within us, this is the reason why we should work ; and that too in humility, free from " vainglory" (ver. 3) and in dependence on him. Both to will and to do of his good pleas- ure. God in his good pleasure, and therefore all of grace, not only wills our salvation, but also works for it. " To do" is that same word " en- ergy." But while we are guarded on the one hand from th^t doctrine which leaves God out iu our special individual salvation, we are also shown that (ver. 15) this is not the completion of the work, or that it is not a compulsory grace which our wills cannot resist. The very salvation which God thus wills and works we are to work out with fear and trembling, just because it is given such a divine start and impetus. The word here trans- lated " good pleasure" does not necessarily denote elective choice, but the unmerited favor of a full- hearted loving-kindness. 14. Murmurings and disputings, fault- finding. It seems to me to correspond with the spirit of ver. 3, and not to refer to complaints against God, but to Church unity. 15. Harmless, pure. Without rebuke; that is, irreproachable sons of God. Here too is unity. Nation, generation. 16. Day of Christ, ch. i. 10. Run in vain, neither labored in vain. This represents ministerial activity and toil. 17. Offered upon the saoriflce and ser- vice of your faith. " If I pour out my life as a martyr, as a sacrifice offered up in defence of the faith." There is a general allusion to the method of ancient sacrifices. 18. For the same cause also. He would have them feel that because it is in defence of the faith, not only should he be able to rejoice, but also they too should find occasion to rejoice if for the faith he must suffer. The apostle all along shows glorious unselfish- ness, for while their chief concern was for his safety, this to him is incidental (ch. i. 21, etc.) ; and his great anxiety is for the dear churches he had established, and for the gospel of all grace, that it may abound more and more. 19. But I trust, yet I hope. Although his martyrdom might occur, yet he was not despond- ent, and had a trust through reliance on Christ that he might still communicate with them. Chap. III.] NOTJES ON PHILIPPI-ANS. [Ver. 1, % That I also may be of good comfort. He hoped they would be comforted by this Epistle, and Bo he hoped to be comforted by hearing from them through Timothy. 20. Like minded, in sympathy with you and me. Timothy would naturally care for them both as a Christian, as a friend of Paul and a former laborer there. See Introduction. 21. All seek th'eir own. Even Christians eomotliiics become inactive oi' weary iu well-doing, and at least lack that missionary spirit which will lead them to seek " the things which are Jesus Christ's" amid perils and journeyings ; and so it seems to have been true that among the few with the apostle at Rome there was a lack of this self- sacrificing spirit. We need not think this harsh, for of too many under just such circumstances the same might in this sense be said not uncharitably now. 22. The proof, he has been tested. In the gospel, for the gospel, or as an evan- gelist. 25. I supposed it necessary. " I thought it best and needful not to detain him." He had evidently been before a co-laborer or minister with Paul. Fellow-soldier. He is here called not only a fellow-worker in preaching, but also a fellow- soldier in enduring. 2 Tim. ii. 3. 26. For he longed after you all, etc. Here this good minister at Philippi was distressed not for himself, but that the Philippian Church, already distressed about Paul, should have ad- ditional sorrow by reason of his sickness. Here is the Christianity which agrees with ver. 4. 28. The more carefully, or more promptly. The apostle by diminishing their sorrows would diminish his own. How often may we do this I 29. Hold such in reputation, honor such ministers, and all the more from his trials for you. 30. Your lack of service ; that is, the im- possibility of your service by your personal pres- ence. The context shows they had done what they could. CHAPTER ni. THE PHILIPPIANB WARNED AGAINST THOSE WHO WOULD EELY ON CEREMONIES OK WORKS, AND EXHORTED TO FOLLOW PAUL IN THE GOSPEL OF FAITH. Verse 1. The same things. It is difficult to determine whether this refers to what has already been said, or to what is about to follow. If to the former, the idea is that this mingled ex- pression of joy and caution was not unpleasant to him, but at the same time it was safe for them. If the reference is to what follows, it refers to the cautions about circumcision and conduct. I can- not but refer it to what follows, and take the word " grievous" in the sense of Meyer and others, who read, "it does not make me doubtful" — or arise from mistrust — " but is nevertheless safe for you." He hel-e exhorts them to rejoice in the Lord — that is, in Christ as opposed to the false teachings of legalists. Some again would read, "it is not a weariness for me thus often to bid you to rejoice in Christ, but it is also the part of safety." Few passages are more difficult to de- cide upon as to preference of meaning, but neither of these tenable views involves any error of doc- trine. As I look back through this whole Bible, I can only wonder that with all the changes of language, and all the changes of country and habits, we are so generally able to determine the meaning. Everything pertaining to the way of salvation is plain and easily understood. 2. Beware of dogs. The Jews were wont to call all Gentiles by this name, and to denote by it unholy and reviling opposers ; and the term is here applied to those who were ever ready to growl and snarl against the truth, and to catch at every chance for opposition. The idea is, "keep watch of these unholy biters." Concision, or flesh-manglers. Those Juda- izers are thus called who had no conception of the spiritual significance of circumcision, but clung to it as a mere formal cutting of the flesh, and insist that all Gentiles should be circumcised and acknowledge allegiance to the law. It was not asked of Jews that they at once set aside the observances of their law because they became Christians, but only that they should own this Christ as Messiah, and make faith in him the only condition of salvation. Not content with this liberty, these Judaizing teachers sought to compel converted Gentiles also to be proselyted 603 Chap. III.] BIBLE NOTES. [Veb. 3-17. Jews. They are thus called in derision "epn- cision"-men, instead of circumcision-men. 3. This accords with what is said in Eom. ii. 28,29. No oonfldenoe in the flesh, no trust in law or works, or anything carnal^ for salvation. 5. A Hebrew of the Hebrews, a Jew gene- alogically, and not by proselytism or adoption. A Pharisee, belonging to the strictest sect in the observance of the Mosaic law. 6. Ooncerning zeal, in respect to devotion or pride of religion and nationality. In the law, in that righteousness or justifica- tion which is claimed to exist in or by virtue of the law, and in those conforming thereto. He was an 'irreproachable moralist, legalist and citi- zen under the Jewish idea of perfectuess. 7. He now shows how, although the peer of any of them in all these respects, he yet regarded all this as utterly worthless as ground of salvation, and turned from it to rely only on Christ. Gain to me, considered my highest possession and honor. Loss for Christ, of no account, or to be cast aside and away to win Christ. So far from being the meritorious ground of salvation, he would feel these as things to be lost, put aside and out of the way, that they might not assume to be ground for salvation. He did not under- value them in their place, but knew their ineffi- ciency to save a soul. 8. Yea doubtless, or yea furthermore. Count them but dung. These very ordi- nances are but as unholy things so far as salva- tion is concerned. The dung or offal was cast out as unclean. 9. In him; not only united to him, but also as drawing all nourishment from him. Righteousness which is of the law. See Rom. i. 17 ; iii. 21 ; x. 5. 10. Power of his resurrection, the power resulting from his resurrection — namely, that of assured salvation and final glorification. And the fellowship of his sufferings, the fellowship resulting from his suflTerings, and from an appreciation that through them and at such a cost we are united to him. The apostle here seizes hold of the two great points in this knowledge of Christ. His death and resurrection represent both the purchase and the secured title, the conflict and the victory; and in these we are to know him, both in his humiliation and exaltation, as loving us to a death-cost, and being victor for us to the extent 604 of a full triumph over death as set forth in a glorified resurrection. Being made conformable unto his death, by being assimilated to him, or through this death and the fellowship resulting from his suflTerings — to be transformed or have a fellowship in this new body, so as (ver. 11) to secure the resurrection spoken of in 1 Thess. iv. 16, 17. 11. If by any means I might attain unto the resurrection of the dead. See ver. 10. The whole idea is that of perfected salvation through Christ, a willingness to suffer with him so as also to reign with him, and a looking to his resurrection as a pledge of that of his saints. If the apostle could only attain or reach on to this, it was all he desired. 12. I follow after, I press on. If that I may apprehend, if I also may seize hold of For which also I am .apprehended of Christ Jesus, for which I also was seized hold of. He was laid hold upon by Christ Jesua in his conversion, in order that ho might have a fel- lowship in suffering and at last partake of his resurrection ; not as one having attained, but as one pressing on, he still ever seeks to secure that for which Christ had laid hold upon him. 13. He is now affectionately emphatic as to this point. He would have no standing still, and no idea of perfection as already attained. One thing. This expresses singleness of pur- pose. Forgetting. He does not rest on his former progress. The runner in a race is so taken up with reaching the goal that he forgets the ground passed over in his intent as to that beyond. 14. The mark. This is the goal or end of the race, and there is the prize awaiting the faithful runner. What a picture of advancing holiness I High calling, heavenly calling. The word for "calling" is here of the usual derivation. Rom. i. 7 ; ix. 24, etc. 15. As many as be perfect; that is, who have this first idea of Christian progress. Abso- lute perfection would not need to feel itself (ver. 12) not already perfect, and thus strive. Ye be otherwise minded ; if there is doubt or difference of opinion, go to God for direction. 16. Nevertheless, do not let any doubts or uncertainties shake what is already attained. The Greek for "attained" is different in ver. 11, 12, but each in different form denotes something come to or reached. 17. Mark them which walk so, mark them Chap. IV.] N0TE8 ON PHILIPPIANS. [Ver. 1-11. which are thus walking, as ye have lis for an ex- ample. He would have them to follow him and the gospel he had preached, and not Judaizing teachers or wrong-doers. 18. Enemies of the cross. They teach some false mode of salvation, and although seeming to walk as teachers or religious men, their doctrines are totally wrong, and thus ensure wrong charac- tei* in the end. 20. Conversation, citizenship. See ch. i. 27. Our vile body, rather the body of our humil- iation. Glorious body, ver. 10 and 11, Working, energy of his ability. CHAPTER IV. FURTHER EXHORTATIONS AND ACKNOWLEDGMENTS TO THE PHILIPPIANS BY THE APOSTLE, AND CONCLUDING SALUTATIONS. Verse 1. My joy and crown. He felt them both a joy and an honorable or crowning fruit of his ministry. 2. Euodias — Syntyohe. These are regard- ed as two women of position and influence in the Church, who probably differed on some point of doctrine or practice, and their dissension was not unlikely disturbing the Church. It is possible that they are referred to in ver. 3. — Ellicott and Crosby. 3. True yoke-fellow, or companion in faith. Some, as Meyer, take the word here for yoke-fel- low as the name of a fellow-worker. Others re- gard it as an exhortation to Epaphroditus. Either view is tenable, and the question is unimportant. Those women. There were probably several, and being well known, the apostle needed not to specify them more particularly. Clement. There was soon after a bishop of Rome by this name, but probably this was not the same person. ■ The book of life. He thus expresses his full confidence in their Christian characters and future blessedness. See references. 4. Rejoice. This is the banner-word of this book of Philippians — the key-note which Paul sends sounding up to them from his Roman prison-home. 5. Moderation. Meekness or gentleness ; that forbearance which is necessary to unity and peace. The Lord is at hand, the Lord is near. He would urge them by the meekness and gentleness (2 Cor. X. 1) of Christ, and as those seen by him. Others take it to allude to the second coming of Christ. There was a sense in which the ancient Christians were exhorted, as are we, to be as those on watch, waiting for, expecting and desiring to hasten on the day of the Lord. This nearness often seems to denote that realization of the con- nection between present and future which absorbs or annihilates intervening time, and with the eye of faith sees things to come as at hand. To the, ancient Church the destruction of Jerusalem was presented as the symbol of his coming. See Matt, xxiv. ; xvi. 28. 6. Be careful ; that is, full of care or worried (Matt. vi. 25 ; Luke x. 41) ; cast all your care, etc. Supplication, entreaty, importunate prayer. 7. Keep, have guard lover. ■Hearts and minds. This includes both the thoughts and the will, or thought in action. 8. Finally. It seems (ch. iii. 1) as if the apostle lingered in his love, and so a second time has to say "farewell." Honest, seemly or honorable, noble. Virtue. It is here used as inclusive of all good action. Any praise, anything which by reason of its propriety naturally tends to secure the approba- tion of the virtuous. 9. And heard and seen, heard and seen as to his course, doctrine and example. 10. But, now. , Now at the last. This is not a reproach, for it either refers to the fact that he had usually re- fused aid or is guarded by the latter part of the verse, which says that they had this feeling of care for him before, but had not opportunity of showing it, either by his unwillingness to receive or their inability to communicate. Hath flourished again, or branched forth anew. 11. Of want. Even now the apostle, who had so often shown his unselfishness, would have them feel that he was not burdened by a sense of want. It was not so much the relief it afforded as the spirit they had shown that rejoiced him. Ver. 17. 605 Chap. IV.] BIBLE NOTES. [Veb. 12-22. 12. How to abound, how to endure abun- dance. Prosperity is often a greater trial than adversity. The apostle was ready for either. I am instructed, have been let into the secret. 13. Strengtheneth me, gives me inward strength, and this strength is in Him. 14. Communicate with, have communion and sympathy, such as thus had shown itself in action. 15. Now, moreover, yourselves also know. He •would thus have them feel that he remembered their liberality. This was about fourteen years before. Communicated with me as concerning giving and receiving. This looks much like systematic benevolence on their part, and an ever- watchful regard to the interests of the Church. They recognized it as a duty to give of their money for the spread of the gospel. 2 Cor. xi. 8, 9. When he passed from Macedonia to the Cor- inthians in Achaia, they supported him there, and when he passed on to Thcssalonica from Philippi, they assisted. 1 Thess. ii. 2. 17. Not because I desire a gift. It was not the personal gift he cared for so much — for he knew God would provide for him somehow — but he rejoiced in it as a means of grace for them. 18. I have all ; that is, all I need and even more. An odor of a sweet smell. See notes on Eph. V. 2. Sacrifice, offering. Heb. xiii. 15, 16. 19. According to, or in glory, in keeping with the riches in Christ. 20. For ever and ever ; as usual, an inten- sive form, meaning "ages of ages," or an infini- tude of eternity. 21. Salute every saint in Christ Jesus, etc. Here is individual fellowship and love. 22. Having specified his special companion, he sends also the salutations of the Church. Of Caesar's household. It is a different word from that in ch. i. 13. It is probable that some of the court-attendants of Nero had become interested in Christ. The term "household" is general, and does not define rank or social intercourse. It is not needful to assume that they knew the Philippians, but as Roman converts having felt a special in- terest in what perhaps Paul himself had told them of this Church, they wish especially to send salutations to it. The sweet and precious consolations of tlie gospel of Christ are so illustrated in this Epistle, and the spirit of Christian affection po breathes itself out from every verse, that there is scarce need of remark to draw the attention of the devout reader thereto. So short, so full of the inspiration of grace and of love, so appreciative of Christ in the believer, such longing for growth in grace, such holy confidence of rejoicing, such fervent fellowship, such unselfish devotion, such equilibrium of character, such spiritual contentment, such everything that one reaching out for the higher life wants,— it is a gospel feast in itself just to read and pray over this book, and feel that we too may have all and abound and be full, " not as perfect," but as knowing that " God shall supply all need according to his riches in glory by Christ Jesus" as herein exemolified. 606 THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS. INTEODUCTION. The date of this Epistle and the circumstances of its writing correspond so nearly with those of Ephesians and Philemon that it is not possible to determine which is prior. They were all forwarded to their places of destination by Tychicus and Onesimus at the same time. See Introduction to Ephe- sians. Colosse was an important city of Phrygia in Asia Minor, situated on a branch of the river Meander, about one hundred and fifteen miles east of Ephesus. Colosse, Laodicea (Eev. iii. 14) and Hieropolis were all within a circuit of twenty miles, and Epaphras was interested with them all. Ch. iv. 12, 13. As Laodicea became a larger city, Colosse declined, and only the Church of the former is referred to in Rev. iii. Paul might easily have visited these places during his second or third mis- sionary journey, or during his stay at Ephesus. Acts xvi. 6 ; xviii. 23 ; xix. 12, etc. This does not conclusively show that he founded these churclies, but we cannot accept the conclusion arrived at by some from Col. ii. 1, that he had never been there, and that Epaphras (ch. iv. 12) had founded all these churches. Twelve or fourteen years had now elapsed, and no doubt there were many whom Paul had not seen. Philemon 19 plainly recognizes Paul as the instrument of Philemon's conversion, and he was of Colosse. Col. iv. 9. The usual date given to this Epistle is about A. D.- 62. Paul had heard from this Church by Epaphras (ch. i. 2 and Phil. ii. 3), and embraced the opportunity afforded by the return of Tychicus and Onesimus to send this Epistle by the same hands that conveyed those to the Ephesians and to Philemon. In many respects great similarity in style and expression is traceable between this Epistle and that to the Ephesians ; but as both were written at the same time, and as both churches may have needed similar direction, this is not remarkable. In fact, the doctrines and advice contained in both are so fundamental, practical and universal in application as to be little less adapted to the Church of this day. This Epistle, like all of the four Epistles addressed from Eome, seems especially to abound in expressions of consolation and love. Yet it is regarded as having also the special design of fortifying the churches of this region against Judaizing influences on the one hand (ch. ii. 4, 16-23), and against those false systems of philosophy which (ch. ii. 8) were then so rife, and the tendency to angel-worship already apparent in the Church, on the other. Ch. ii. 18. The combination of Jewish forms and a rationalistic, spiritual philosophy was the chief characteristic of the sect known as Gnos- tics. .Its tendency was to degrade Christ, and the remedy needed was to exalt Christ as the root and ground of all faith and of all doctrine and duty. Ch. ii. 8, 9, etc. This is just the remedy indicated in this inspired Epistle. With exhortations to charity, unity and to various graces and duties be- coming the gospel of Christ, and particular expressions of aflcction, tlio Epistle closes. We have been particular to note throughout the Old Testament how the whole of it is the history of the Church in conflict with the world, and of Jehovah's method of preserving a knowledge of the only true God and his plan of salvation for a ruined race. In the Evangelists we have had occasion to see how Christ is proven to be this expected Deliverer, and how through-him the old dispensation,, with its Mosaic ritual and its temple, gave way to the gospel dispensation and the gospel Church. The book of Acts showed us fully the advance or spread of this Church in the times of the apostles; and now these Epistles, one after another, show us how the preservation and purity of the one true 607 INTRODUCTION. religion were guarded ; how Christ and his salvation, our fellowship with him and with each other, are prominently set forth; how errors are met with directions and cautions; and how Christ and his example are held up as the basis of doctrine and duty. It was thus that the gospel of the New Tes- tament was to be preserved from those corruptions that beclouded religion under the Jewish economy, and to be so declared and adhered to that a true knowledge thereof might be secured, and ita prin- ciples perpetuated both in practice and in the precious records which thus go to make up the canon of the New Testament. 608 NOTES ON OOLOSSIANS. CHAPTER I. THE APOSTLE EXPRESSES HIS JOY IN THE COLOSSIANS, AND HOLDS UP CUKIST AS ALL THINGS TO THE CHURCH. Verse 1. By the will of God, Eph. i. 1. Timotheus. Timothy is thus associated in Paul's greetings in other Epistles. In some, as in Philippians, First Corinthians and Philemon, the apostle afterward proceeds to speak in the singular, while hero, and in First Corinthians and First and Second Tiiessalonians, the form of ad- dress continues in the plural throughout. Tim- othy had borne relations more or less intimate to many churches, and was now with Paul at Rome. 4. Since we have heard of your faith, etc. This is the sum of biblical Christianity. It is such faith as includes repentance, and such love as is developed in Christian fellowship. 5. For the hope. This may either mean, " we give thanks for the hope," etc. (ver. 3), or he speaks of the love for all the saints (ver. 4) as being on account of or a result of the hope or as- surance. Eph. i. 18, etc. ' "Whereof ye heard before in the word ; that is, by the word as preached to them. 6. As it is in all the world ; equal to, " As it is spreading everywhere." 7. Ye also learned of Bpaphras. It is be- lieved that this Epaphras was one of the first preachers at Colosse aiid in the region roundabout. He had come to Rome, and was detained as a prisoner with Paul. Philemon ii. 3. 8. Love in the Spirit, mutual love, such as is enkindled by the Holy Ghost. 9. 'Wisdom and spiritual understanding. See Eph. i. 8. 10. Unto all pleasing:, so as to please him in everything. 11. According to his glorious power, or by reason of the power of his glory. Long-suffering. This expresses endurance of patience. With joyfulness. Point differently, and read, " with joyfulness giving thanks." 12. In light. They are children of light, and this designates their inlicritance, and the 'place of it as free from darkness or any moral stain. Vol. 11.-77 13. Power of darkness. Darkness is here put for sin, as (ver. 12) light is put for purity. Translated, removed. What is secured is spoken of as already begun. In fact, regenera- tion docs here on earth bring us into the domain of this kingdom. Of his dear Son ; more literally, " the Son of his love." 14. In whom. It is not only by him but also in him. See Eph. i. 7. , 15. The image of the invisible God ; that is, having his nature, his substance, his uncreated and eternal being. Adam before his fall had God's image, but ver. 16-19 makes it apparent that Christ has the image of God to a degree amount- ing to equality. He is the invisible God, revealed or made visible as his image to us. John xiv. 9. The first-born of every creature ; that is, the one prior to every creature. The term "first- born " does not denote birth or creation, or even, generation, in reference to his human nature ; but is here used as the common expression to denote antecedent existence ; and the next verse so defines him as Creator that the term cannot be misunder- stood. See Ps. Ixxxix. 27. In one of the Jewish books Jehovah is spoken of as the first-born or first manifestation of God. 16. For, because. Thrones or dominions. Without defining, them accurately, the highest forms of human, power are named as originating from him, and these are inclusive of all the minor creation. As: to " principalities or powers," see Eph. i. 21. By him and for him. The one expresses or- igin, the other end. He was a Creator, and for his glory they are and were made. Matt, xxviii. 18. In Rom. xi. 33-36 the same is referred to the Father. See also 1 Cor. viii. 6. Not only in ref- erence to the Father and Son, but also as to the Holy Spirit, we find this interchange of attributes and relations assigned, which clearly implies equality. 17. Consist, exist. He is not only Creator, but 609 Chap. I.] BIBLE NOTES. [Vek. 18-24. also efficient Preserver. These explicit declara- tions as to Christ were probably intended as a spe- cific announcement of doctrine against false sects, either of philosophers or Judaists. This passage (ver. 15-25), together with Eph. i. 20-23 and Phil. ii. 6-11, forms, says Okhausen, "the leading passage in Paul's Ei)istlea on the doctrine concerning Christ." 18. Here, as often in other Epistles, the fellow- ship and membership of Christ with his Church and people are brought out. Eph. i. 22, etc. The beginning. This may refer to his power as Creator, but as this had been before asserted, reference may now be had to the new creation and to his being the beginning of the Church. He is the beginning as being the life of the new creature, which was fallen under the power of death. The first-born from the dead. Not only (ver. 15) the first-bom of every creature, or the Creator of every living thing, but also the resur- rection and the life to the dead. He was the first to arise from the dead with a glorified body, and therefore the Creator of this new birth, the begin- ning of this new life ; from death itself bringing forth the first-born glorified life. In Rom. viii. 29 he is called the first-born among many breth- ren, but this is still more triumphantly specific — not only "among brethren," not only among created things (ver. 15), but also first-born from and of the dead. Being victor over death, the last enemy was destroyed, and so in all things or points he had " pre-eminence." 19. All fulness. Ch. ii. 9 tells us that this is the fulness of the godhead, and it is that " all- fulness" which is organically equality with God. Wo know that there were already those who sought to assign to Christ an inferior place. 20. It is the gospel of reconciliation, Christ being the Reconciler by means of his blood shed on the cross. All things unto himself, Eph. i. 10. This is the language of universality, including all things, animate and inanimate, as afiected thereby. Not all are reconciled, but it is nev- ertheless the gospel of reconciliation. 21. And you, etc., Eph. ii. 12, 13. Those before estranged from God are thus reconciled. In your mind, or understanding, Eph. iv. 18. 22. In the body of his flesh ; that is, by his fleshy body and the offering up thereof by means of death. Holy, unblamable and unreprovable. This presents in full the idea of justification by 610 faith. The sinner is treated as holy, clean or pure, as faultless before the law, and as without any charge against him. Eph. i. 4. In his sight, before God. Christ, by reason of his atonement, presents the sinner to God as justified, and asks for his pardon on the ground of his Qwn perfect obedience. 23. Grounded, etc., Eph. iii. 17. Hope of the gospel, ver. 6. Which was preached to every creature which is under heaven. This does not claim this as already done, but proclaims the design of the gospel for universal extension. " Go ye into all the world and preach the gospel to every crea- ture." Mark xvi. 15. See also ver. 6. Here it refers to the public announcement of this gospel method of salvation, and not to its actual preach- ing as having yet occurred in every place. 24. Sufferings for you. Thus Paul could be said to be a sufferer for the sake or on account of Christ's kingdom and Church. He was not a sufferer in such a sense as Christ was, who suffered as a perfect Redeemer, but still in defence of the gospel he for it and their sake was ready to, and did, endure trial, and could rejoice therein. So now martyrs suflfer for the cause of Christ and in imitation of his sufferings, and yet their sufferings have a very different relation to the Church from his. Christ hath once suffered for sins, the just for the unjust, that he might bring us to God (1 Pet. V. 18) and leave us an example (1 Pet. ii. 21-25), but we suffer for his name's sake (Acts ix. 16) as a testimony of our faith, in meeting that opposition which devotion to his service often involves. 1 Pet. iii. 14. His sufferings were vica- rious ; ours cannot be, since he v/as a perfect, all- complete sacrifice. Pill up that which is behind of the afflic- tions of Christ; that is, as the Church is Christ, as a representative of the Church, Paul in these sufferings is filling up or helping' to complete what is behind or lacking in the trials which the Church is destined to endure before its final glorification. Christ is so identified with his Church that its trials are here called "afflictions of Christ," and the suffering of one of its members and ministers is called the filling up of that which remains to be endured before the suffering Church is trans- ferred to glory. Some errorists have endeavored to obtain from this verse the idea of merit in the saints as some- thing added to the merit of Christ, and as a ground of acceptance, and have drawn from this Chap. II.] NOTES ON COLOSSIANS. [Vbr. 1, 2. the doctrine of intercession of the departed saints and intercession of saints for those departed, etc. ; but no such doctrine is here intended, Paul in every Epistle is direct and decisive in holding up Christ, and Christ only, as the ground of salvation — as both the Author and the Finisher of our faith. In every page of these Epistles, Christ is presented as the only and all-sufficient Saviour, and here the only reference is to what the Church must still endure, and to the measure of its tribu- lation yet to be filled up. The ministry of suffering is precious, but it is not in itself vicarious. It has no power to save others or to save ourselves, for Christ is a com- plete Saviour. In 1 Pet. we find much on this whole subject of suffering (1 Pet. iii. 14-18 ; iv. 13), and there, as everywhere else, it is spoken of as something to be shared, but never as purchas- ing redemption. It is often a means of grace, a channel of communication, but Christ, and faith in him, are the grounds of acceptance. Just as now a Christian in affliction may speak of " fill- ing up" or completing what is lacking in his Chris- tian discipline by a patient endurance of his trials and by a sanctified improvement thereof, so Paul, as representing the Church and her Christ, is willing to fill up what is lacking in their spiritual endurance by sharing in his own person afflictions for righteousness' sake. All that is "behind," and all that we need to "fill up" by suffering, is sanctification. JHis body's sake. Here the identity and fel- lowship of Christ with his suffering Church is still more fully specified. 25. Dispensation, appointment or steward- ship. To fulfil the word of God ; that is, to give it full expression in preaching, living and suffer- ing. See ver. 24. 26. The mystery ; that is, the plan of salva- tion as now revealed in Christ. Mystery here, as usually, means that which could be known only by revelation. The idea of "profound wonder" such as none can fully measure may also be in- cluded, but the other is the chief idea. 27. Among the Gentiles. This mystery or revealed plan of salvation shows the riches of its glory in its extension to heathen idolaters, so that even the Gentiles can be saved. Which is Christ in you, the hope of glory. Thus the apostle again defines what this mystery is. It is Christ, so recognized as a Sa- viour as to be "in and among" them (Eph. iii. 17 ; i. 18), the ground of hope oi* assurance of glory. 28. In all wisdom, in every form (Eph. i. 8) of wisdom. Perfect, Phil. iii. 12, 15. "We are justified only through the merits of Christ. " In the gos- pel Christ is every thing living ; in it there is not preached a mere doctrine about Christ, but he himself, the living, personal Christ, the eternal Word of the Father, is himself doctrine, .... making abode in the heart." 29. Striving, that is, as one agonizing. According to, by reason of, or in a measure derived from him. Mightily. This includes both inward power and its outward manifestation. CHAPTER II. THE APOSTLE EXPRESSES ANEW HIS INTEREST IN THE COLOSSIANS, AND WARNS THEM AGAINST ALL RELIANCES EXCEPT CHRIST. Verse 1. Oonfliot, anxiety like that of one in agonizing interest. Laodioea. This Church was near Colosse. See Introduction. My face in the flesh. I cannot regard this expression as conclusive evidence that Paul had never been in this region. See Introduction. In the changes of long years there were no doubt many whom the apostles knew not. About twelve years had elapsed. It was the region of the seven churches. Rev. iii. 2. Here again is Christian fellowship. And unto, etc. ; that is, and have all the rich- ness of the full assurance of the understanding to the acknowledgment of the mystery of God, even of the Father and of Christ. The verse express- es the two grounds of a progressive sanctification and the characteristics of a growing Church. Its members are knit in love, and have clear views and assured faith as to the mystery of God (ch. i. 26) ; that is, Christ as revealed as a Saviour. The terras applied to God and Christ do not oc- cur as here in all the ancient manuscripts, but the received textual reading is as well supported as 611 Chap. II.] BIBLE NOTES. [Veb. 3-15. any. It seems to point to God as manifest not less in Christ than in his own fatherhood. 3. In whom are hid, embodied, treasured up or folded away. The word "mystery" is often ised before, and the apostle naturally speaks of all things as thus hid and to be revealed in Christ. Others take it, literally, that they are " hid " from the carnal, but revealed to the saints. Matt. xi. 27. Treasures of wisdom and knowledge. This includes all that is unknown and all that is declared. 4. Beguile, deceive. 7. Stablished, Old English for " established." 8. Spoil you, make you a prey or booty. So Satan is said to catch spuls. Through philosophy and vain deceit. The empty, unreliable religious systems of human con- struction are thus described. "We know that spirit- worship, rationalism and false doctrines then, as now, were promulgated by the enemies of the re- ligion of Christ, and either against some specific I'orm of error, or against any and all of these, the inspired ajjostlc warns tliom. After the tradition of men. This denotes human say-so and doctrines resting only on un- written human history and human knowledge, as in contrast with knowledge divinely imparted. See, for instance, Webster's dofinition of " Gnostics." Rudiments, crude, impei-l'ectly formed systems. They are "beggarly elements." Gal. iv. 9. 9. All the fulness of the Godhead. He is altogether and completely God. Tlie Gnostics, a sect probably then springing into existence, sought to dilute the idea of Christ's perfect divinity by asserting that a special spiritual influence was with him while on earth. Bodily. This may mean " in substance," es- sentially and organically ; or more probably it has reference to him as " God manifest in the flesh." His spiritual Godhead was perfect in a human form. 10. Complete, fully filled. There was no need of any accessory to salvation to be afforded by hu- man methods (ver. 8) or even by their own works or sufferings (ch. i, 24), but, so far as salvation is concerned, his work is perfect, he is a complete Saviour. 11. Ye are circumcised. As in all churches of those days, there wei;e Jews in Colosse who in- sisted upon the necessity of circumcision, while the apostle taught it to be non-essential. The true circumcision is that cutting off of sin which accurs through faith in Christ. Rom. ii. 29. 612 Made without hands, not merely "hard- Avrought " or external. Putting off the body of the sins of the flesh ; that is, our whole corrupt carnal nature. It is to be delivered from the "body of this death." Horn. vii. 24. By the circumcision of Christ; by that cutting off from carnality which faith in him se- cures, and by that covenant union with him which was thus typified. - 12. The idea is that of Rom. vi. 6. The carnal is put under, and the soul being washed or cleansed by virtue of faith, the spiritual life begins. Risen with him. Rom. vi. 8. His resurrec- tion is the pledge of ours. There is reference here to a present spiritual resurrection, which also in- cludes the idea (Eph. ii. 6) of a future glorified resurrection. Of the operation, or in the divine working or energy. •13. Eph. ii. 1, etc. And the uncircumcision of your flesh ; that is, in your carnal, unsanctified state. There may be also allusion to the fact that not only were they thus dead, in sin, but also as uncircumcised Gentiles they had not even the external sign which implied some covenant relation to God. Quickened, made alive. 14.. Blotting out the handwriting of or- dinances that was against us, etc. The same idea, with slight difference of figure, is contained in Eph. ii. 15. The whole law, natural, moral. Mosaic, is described as being against us. Rom. vii. 7, 9. ' This handwriting or true bill found against us under the decrees of the law is renewed by Christ, who, as he is said to have borne our sins on the cross, is here said to have nailed, and so for ever secured from being produced against us, the ground of complaint that we have broken the law. We can at once point to Christ as having nailed all accusation against us to the cross, and then going up thereto and bearing all the penalty to the full demand. IIo thus faces the bond or handwriting against us, and cancels it on the spot. 15. Spoiled principalities and powers ; that is, having stripped all these hosts of bad an- gels and spirits of any signs of rule or triumjih. The verb means, literally, " having stripped away from himself," as if to convey the idea that he completely rid himself of them as disturbing powers or as aspiring to rule. 1 John iii. 8. He made a show of them openly ; that is, as a victor leads in triumph the despoiled captives. Chap. II.] NOTES ON (JOLOSSIANS. [Vbe. 16-20. he has vanquished. The image is, as if all the hosts of heaven beheld these evil hosts marching behind as subdued evidences of his victory; as captives of Christ our Lord. In it, in or through his cross. 16. Since (ver. 11-16) they are thus redeemed, they were not to be judged or condemned on any legal grounds, or to be held to the observances of a ritual which was now superseded in Christ. Reference may be had also to other imposed restrictions. The sect of Essenes, for instance, drank only water. Of an holyday, or of the new moon or of the Sabbath. A yearly, a monthly and a weekly festival are here referred to as matters in regard to which the Jewish rabbins were no longer the authority. They had, for instance, very many rules as to the sabbath which are not now binding and not included in the fourth com- mandment. See Num. x. 10 ; xxviii. 11. 17. These, as types or shadows, had their sig- nificance, but when the substance comes the fore- shadow ceases. Body, or substance as opposed to shadow — the reality as contrasted with the sign. 18. Beguile you of your reward, rob you of your prize — Christ and the benefits of his sal- vation, present and eternal. In a voluntary humility and worship- ping of angels. Olshausen and Kendrick read, "who take delight in humility and angol-wor- ship," thus regarding " voluntary" to be taken in its natural participial or verbal sense. The gen- eral idea is clear. There were, besides the Juda- izing false teachers whom we have recognized so often in other Epistles, those who took delight in pretended humility, claiming that it was pre- sumptuous to approach directly the supreme God or Christ, and who advocated the worship of an- gels, and thus did just what all angel-worshippers have done ever since, made of them chief or assistant mediators. There is evidence from Theodoret that soon after this period the worship of the Archangel Michael prevailed in this re- gion, and it was not extinct in more modern times. " None but Christ" is the Scripture doctrine of mediation, and no worship save that of the triune God ; and wherever the worshi'p of the Virgin or of saints has prevailed its effect has been to de- grade Christ. In Italy to-day images of the Virgin are more regarded than Christ, and her worship and that of the saints more popular than that of the Saviour. Thus vital religion and practical godliness are alike injured. Yet these very worshippers claim this as a proof of superior veneration and adoration of God, and thus, like • those of old, boast the exercise of ascetic humil- ity. How errors are reproduced and how old errors are dressed in new forms 1 Intruding into those things which he hath not seen. This is yet descriptive of the men who, instead of looking to the revealed Christ, seek for worship and mediatorship amid unrevealed angels. Deut. xxix. 29. Vainly puffed up by his fleshly mind. Without reason inflated by carnal views. . The pretended humility was in fact self-opinionated theory and man-invented worship. 1 Cor. viii. 1. 19. Not holding the Head ; that is, not hold- ing fast to Christ as the only Head, the source of all strength to his spiritual body, the Church. Eph. iv. 15, 16. Bands, or ligaments. The Head is the chief supply, and the body, being in unity, is prepared to have nourishment ministered unto it ; and being thus knit together, the head and members with each other, there is increase or growth — no spuri- ous growth, but such increase as God gives. 20. Dead with Christ. Rom. vi. 8. His death here and his resurrection (ch. iii. 1) are spoken of as the grounds of deliverance from mere typical ceremonies. We are no longer under the law, but under grace, and subject to its conditions for salvation. Prom the rudiments of the world. Ver. 8. To be dead from the elements of the world is to be delivered from subjection to them as grounds of salvation. These elements or human systems of salvation are different at different times, and yet often modified forms of one another. Just then the ^ews were disposed to impose their ceremonial system as a part of the Christian sys- tem, and to make regard for it, or some of its forms, a condition of salvation. Even those who accepted Christ as the promised Messiah had so much pride of nationality, and so much still cling- ing to them from habit and education, that they adhered to the idea that the Mosaic economy must be at least mingled in with Christianity ; and the Judaizing teachers were even willing to subvert Christianity rather than have it replace Judaism. If they could not have Judaic Christianity accord- ing to their own notions, they were willing to re- pudiate Christ. The apostle, as we have seen in the Acts and in the Epistles, dealt kindly yet firmly with these. Jews were not required to forget their ancient cus- 613 Chap. III.] BIBLE NOTES. [Ver. 1-6. toms, or oven wholly and at onco to ignore tlioni, but they must understand that there is no sacrifice or mediation or merit for salvation except in Christ. If brought in opposition to Christ or riv- alry with him, or if regarded as essentials, these very forms, once right and useful, become " rudi- ments of the world." Other forms of error, such as angel-worship and humility as a merit, which has since taken form in monastic self-denials, were already obtruding themselves, and these too must be guarded against as things to which they were not to be sub- jected. The system known as that of the Gnostics, which elevated human philosophy and knowledge at the expense of revelation, and which engrafted in itself such other forms of error as would help to sustain it, was also taking shape. These verses are a warning against everything in every age — whether it be ritualism, materialism, naturalism, vain philosophy or any human sys- tem — which exalts itself above Christ and the re- vealed Word, or which seeks to amalgamate with it. As though living in the world ; as if part of it and not dead to its allurements. Ordinances, dogmas, human plans or meth- ods. We are not to infer from this that they were so subject (ver. 2, 5, 8, etc.), but there were errorists about them who would mislead them if they could, and they are thus warned against be- ing beguiled. We often thus ask a question as a warning, and not as an implication of guilt. 21. Touch not, taste not, handle not. " Have nothing to do with them," is the command thus briefly and pointedly enjoined. 22. These are temporal and perishable, and are not to be substituted for imperishable hopes. Ch. iii. 1. Perish with the using, are transitory, and therefore not worth relying upon. Crosby reads, " which all are injurious in their use." After the commandments and doctrir\es of men, Ps. cxix. 2. This contrasts things of human authority and teaching with revelation and its Christ, and the Church founded thereon. 23. In will-worship, self-satisfying worship — ■ a worship which flatters self or is well pleasing to carnal will or nature. Humility ; that is, false humility. Ver. 18. Neglecting of the body, austerity, or a tor- turing treatment of the body. It refers to that kind of bodily self-infliction which seems like a subjection of the flesh, but which, unless it arises from love for Christ and devotion to his cause, is only a vain substitute for soul-humility and real piety. Not in any honor to the satisfying of the flesh, not of any value except to gratify the car- nal nature, or not availing anything as a satisfac- tion for our sinful nature. The first interpretation is that usually preferred. CHAPTER III. THE COL038IANS FUETIIEU EXHORTED TO CHOOSE ONLY CHKIBT, AND TO HAVE SUCH KNOWLEDGE AND CONDUCT AS BEOOMETH HIS DISCIPLES. Verse 1. Risen with Christ, ch. ii. 12. Christ sitteth, Eph. i. 20. This glory is not that of angels. 2. Affection; or, rather, all "the mind." 3. Dead ; that is, to the world. Ch. ii. 20, etc. Is hid. It is laid up with Christ, and as Christ is in God (John xvii. 21), so also thus are we concealed as is the lamb in the shepherd's bosom ; and having a life concealed in him, our glory (ver. 6) is not yet fully revealed. 4. Our life. He is our life, not only as its Keeper and Author, but also as so united to us that together we have an indissoluble life. When at his second coming he appears, then we also 614 shall appear with Christ in us the hope of glory, and enter upon this glory. 5. Mortify, make dead. Your members which are upon the earth ; that is, those things which are the instruments of a carnal life. Unoleanness. This probably refers to un- natural, secret sexual sins. Inordinate affection, lust. Evil concupiscence, lustfulness. While tho former describes lustful thoughts and desires this is intensive, and means a greediness of lust a pampered indulgence in these thoughts. See Eph V. 5. Chap. III.] NOTES ON COLOSSIANS. [Vek. 6-20. Covetousness which is idolatry, Eph. v. 5, It is a service at war with God's service, and it is worth while to trace how much covetousness is at the bottom of sin. 6. Wrath of God, Gen. vi. 6. 7. Sometime, or once. Pagan religions even make lust and sin a worship. 8. Anger, etc. These seem named as to be put oif in addition. "Wrath, malice, Eph. iv. 31. Blasphemy. Tins generally but not always denotes the speaking impiously of God, but here is equivalent to (Eph. iv. 31) clamor, foul fcbuse of man. Filthy oommunioation, lewd talk ; or com- pare Eph. V. 4. 9. See Eph. iv. 25. The old man. See Eph. iv. 22-24. It is ev- erywhere noticeable how much these Epistles cor- respond, and how they enforce and illustrate each other. 10. Renewed in knowledge, or into full knowledge. It is the knowledge or wisdom which is from above. After the image of Him that created him. This renewal is after the image or in the likeness of Him that created man. It is a restoration of the image of God before the Fall, as in the " im- age of God created He him." This is equivalent to the image of Christ, since (ch. i. 15) " he is the image of the invisible God." 11. Where, in which renewed condition. Greek nor Jew ; that is, no distinctions of Gentiles and Jew are of any import. Barbarian, Scythian. All this is intensive, as if to eay, " Even if uncircumcised ones are rude Gentiles (not learned as the Greeks), and even if the rudest of the rude, as are the Scythians." Christ is all and in all. Compare 1 Cor. xii. 12 and Gal. iii. 28. Christ is all, in that in him- self he is our complete salvation, and all these attempted aids or distinctions are nothing — he is all. He is also in all-^the main spring, the vital principle, the Head. The Church is but his body. So completely does he fill it and its members that they are Christ's as well as Christ is theirs. The spiritual and mystical oneness of true union to Christ is such that Christ is said to be all and in all. Just as it is said God is love — not merely God has love — so Christ and his Church have a oneness that is expressed by synonyms rather than by description. " Christ," says Olshausen, " unites all in the Church, and so through his indwelling in all is himself all, on which account also the community of the faithful is called, in plain terms, Christ." 12. The elect of God. Rom. viii. 29-^33; Eph. iv. 1. Israel is called the elect (Isa. iv. 21), and Christians are his chosen or peculiar people. We prefer this meaning here to the more general one of " called out of heathen darkness." Bowels of mercies ; that is, merciful afiec- tions, as the bowels were spoken of as the seat of the affections. 13. Forgiving one another. See Eph. iv. 32. Quarrel, ground of complaint or blame. 14. Put on charity, love. As (ver. 10) the new man was put on in regeneration, so new actions must correspond or be put on accordingly. Bond of perfeotness ; that is, the bond serv- ing to make the perfection of the whole complete. It ever keeps virtues in balance, and binds them all in just harmony. Some take it as saying that love in itself is the perfecting of all virtues. 15. The peace of God rule in your hearts; that is, let it regulate them. "The peace of Christ" is the reading preferred by mod- ern critics. To the which also ye are called in one body ; to which as one united body ye are called. Ver. 12. We are appointed to be sharers of this peace, since we are united with him and with each other in the Church as one body. Eph. ii. 16. 16. Teaching and admonishing one an- other ; that is, teaching and by word correcting one another. It alludes to the conveyance of truth. Teaching, preaching and singing are here alluded to as parts of public worship, and yet not with the precise distinctions between them we would now make. For instance, psalms, hymns and spiritual songs seem to many to be here spoken of as the media of teaching and preach- ing. It does no violence, however, to grammat- ical construction to insert a comma after "one another," instead of after "songs." See further as to this whole verse the parallel in Eph. v. 19. 17. And the Father ; or, "even the Father," as equivalent to God the Father. 18. Wives, submit yourselves, -etc. This, as in Ephesians, is introduced here as an essential to the peace and unity of the Church. Where there is not family harmony among the members - of the Church, there will not be religious pros- perity. 19. Bitter, dealing in pungent remark or crossness. Eph. iv. 31. 20. See the parallel clauses. Eph. vi. 1-10. 615 Chap. IV.] BIBLE NOTES. [Vek. 1-16. 22. According to the flesh ; that is, earthly matters. 24. The reward of the inheritance, the reward which is your inheritance. To serve the Lord Christ. . This is the con- sideration which should ever move us in life. In doing duty to ourselves and each other in our several relations as superiors, inferiors or equals, we are serving and glorifying God. 25. He that doeth wrong, etc. This in Eph. vi. is applied especially to masters, and here means the same. God defends the slave, and shows no respect of persons to the owner because he has this lordship. CHAPTER IV. CONCLUDING EXHOETATIONS, COMMENDATIONS AND SALUTATIONS. Veese 1. Masters, give unto your ser- vants, etc. This verse by connection belongs with the closing verse of the former chapter. 3. Door of utterance, or door of the word or for preaching. The mystery of Christ, the mystery re- vealed in the gospel. Eph. vi. 19. 5. Toward them that are without, those not Christians. We walk wisely when we set a right example and strive to win them to Christ. Redeeming the time, Eph. v. 16. 6. Seasoned with salt, prudent and such as will not quickly pass away ; not insipid, but full of substance. That ye may know, etc. It evidently refers to religious conversation, and to such effort to an- swer objections and convince others as is season- able and pertinent. 7. My state, or condition. Tychicus also bore the Epistle to the Ephesians at the same time, and was accompanied by Onesimus (ver. 9), who bore the Epistle to the Colossians and to Phile- mon. 8. For the same purpose ; that is, to de- clare my circumstances (ver. 7); or I rather refer it to ver. 8, as this was the same purpose for which Epaphras (ch. i. 7) had come to him. Estate, condition. 9. Who is one of you ; that is, of Colosse. 10. Aristarchus. He was of Thessalonic^, and with Paul in the tumult at Ephesus (Acts xix. 29), on his third missionary journey (Acta XX. 4), and on his voyage to Eome. Acts xxvii. 2. Marcus ; that is, Mark the Evangelist. We see that the difference mentioned in Acts xv. 36-39 was not lasting or personal. Ye received commandments. We have no information as to what counsel or direction had been given them in reference to him.' It 616 seems not improbable that he had before in some way been directed to this Churgh, and they had been informed as to his message. 11. Jesus, which is called Justus. This soon after ceased to be used as a common name of persons, because it was that of the Redeemer. Circumcision, the Jews. These only. This probably refers to them as the only Jewish Christians who were now identi- fied with him. Unto the kingdom of God, orfor the gospel dispensation. 12. One of you, ver. 9. Laboring fervently, agonizing, intensely anxious. Perfect and complete, correct and fully as- sured. Eph. iv. 13. 13. In Laodicea and them in Hierapolis. These were adjacent churches. See Introduc- tion. 14. Luke, the beloved physician, and Demas, gl-eet you. It is worthy of note that both Mark and Luke, the authors of two of the gospels, were with Paul. As to Luke and Mark and the unfaithful Demas, compare 2 Tim. iv. 10, 11, Timothy was also at Rome. 15. Nymphas. He seems here to be men- tioned as a Laodicean, but it is evident the Chris- tians meeting at his house did not embrace all those of Laodicea. Compare 1 Cor. xvi. 19; Philem. ii. 16. The Epistle from Laodicea. This seems to refer to some Epistle not preserved. See also 1 Cor. v. 9. Because God has seen fit in his wis- dom only to transmit to us what we have, is no reason for concluding that there could have been no such Epistle. We have not, all of Christ's words or miracles, probably a very small portion ; and so one, two or more letters may have been Chap. IV.] NOTES ON COLOSSIANS. [Vee. 17,38. written which were not needed by us to increase the clearness or fulness of God's revealed will, and so they have not been preserved. 17. Archippus, take heed to the minietry, etc. Archippus, who was at this time their min- ister or a prominent officor in the Church, is thus admonished to bfe fully faithful. It is the usual word for " deacon, servant or minister." Philem. ii. 18. Remember my bonds. As a Christian and for the welfare of the gospel (Phil. i. 22-24) he would have their prayers. "We have already noted that this Epistle belongs to the same period as those to Philemon and to the Ephesians. These, with that to the Philippians, constitute the four Epistles written from Rome during Paul's first imprisonment. Colossians, Philemon and Ephesians were sent together, and are believed to have been written in the order we have named them, and at an early period in the im- prisonment of Paul, while the Epistle to the Philippians was written nearer the close of this two years' detention. All full of Christ, full of exhortations to unity and fellowship, full of love, they have many points of resemblance, and yet are sufficiently distinct to denote the particular or pre- vailing design and object of each. This Epistle has, as we have seen, so much in common with that to the Ephesians as to need no other concluding remarks than those already made there ; any difierences having been already noted in the exposition. Yet it is so much a still fuller filling up with the fulness of Christ, and so abounds with precious doctrine and exhortation's, that its repetitions and additions are well fitted (ch. iii. 16) " to let the word of Christ dwell in us richly in all wisdom," and to make us feel still more than be- fore (ver. 23) that "whatsoever we do, we ar.e to do it heartily, as to the Lord and not to men." These four Epistles present a noble picture of a saint in bonds, careless for himself except so far as his destiny involves the interests of the Church, joyful in tribulation, concerned not for himself, but for the Church, th^t its grace may flourish, that it may be preserved from error, that its members may be knit together in love and kept together by the ever-controlling idea that Christ is the Head and all are members of him and of each other. Christ all and in all is the doctrine, everywhere, and the exhortations to duty are such as are deliv- ered in a fulness of love and flow from a zealous interest in the welfare of the Church. The preser- vation of the Church, its unity and purity, in order that redemption through Christ may be possible for mankind — ^how this as the ruling subject from Genesis to Revelation exhibits itself everywhere, and causes law and prophecy, psalm and history, gospel and epistle, to flow out in the fulness of an ever-prevalent design, and that design no less than the salvation, sanctification and eternal glory of all who through this faith will come and partake of this life. Thus they come to us one and all as the inspired outflowing and overflowing of the love of God for us, and the gracious evidence that He who began the work is determined to carry it on from Seth to David, from David to Christ, from Christ through the gospel Church, until, united and pure, he shall present it to himself a glorious Church, not having spot or wrinkle or any such thing. Vol. II.— 78 617 THE FIRST EPISTLE OP PAUL THE APOSTLE TO THE THESSALONIANS, INTEODUCTION. This Epistle, although occupying a place in our usual Bible order after many others, was the first of those addressed by any of the apostles to the churches. At least ten years intervened between it and the group we have just been considering, and about five years between it and Galatians, First and Second Corinthians and Romans. It, therefore, and Second Thessalonians, written but a little time afterward, bring us back to the earlier history of the Church, and present us the first communi- cations of the inspired apostle to churches which he had founded. Thessalonica — or, as it is now called,- Salonica — was a chief city of Macedonia, about one hundred miles from Philippi, the city in Macedonia first visited by Paul. See Introduction to Philippians.' Many Jews were dwelling there, and Paul in his second missionary journey, about A. D. 52, visited Thessalonica, accompanied by Silas, and for three sabbaths in succession preached Christ as tiie prom- ised Messiah. This so excited the opposition of the Jews that they raised an uproar against Paul, so that he was obliged to go to Berea, some fifty miles farther westward. Hearing that the Jews there were disposed to listen to his doctrine and consider it, the Thessalonian Jews even pursued him thither, and so he was soon compelled to pass on to Athens. He had probably attempted, even while at Berea, to return (1 Thess. ii. 18), and now from Athens despatches Timothy to inquire after the disci- ples who had been gathered during his short stay at Thessalonica. 1 Thess. iii. 1, 2. Paul, in the mean time, had occasion to pass on from Athens to Corinth (Acts xviii. 1), and there received Tim- othy (Acts xviii. 5) returning from his mission (1 Thess. iii. 6) with good tidings from this Church. Thereupon, Paul wrote this Epistle to the Thessalonian Church. As his report had been chiefly encouraging, Paul hastens to acknowledge his rejoicing in them, and at the same time gives them caution and instruction as to certain tendencies of doctrine easily magnified into errors. Paul having preached to them Jesus as the Messiah, many Jews had probably been so convinced as in their holy enthusiasm to look for him as a temporal king (Acts xviii. 7), and carrying the doctrine of his second coming too far were disposed in idleness to neglect daily duties (1 Thess. iv. 11 • 2 Thess. iii. 2), and to misapply the well-founded hopes of a spiritual kingdom. In this joyful ex- pectancy of a temporal kingdom they were ever disturbed lest their departed friends should not be sharers in its blessings. 1 Thess. iv. 13, 18. They needed also to be warned against prevalent vices, to estimate rightly their spiritual gifts (ch. v. 19, 20), and to be comforted in their persecutions and directed in their faith and practice by one to whom they were bound in strong affection (ch. iii. 6), and whom they would especially recognize as fitted to give them the direction and encouragement they needed. 618 NOTES ON FIRST THESSALONIANS. CHAPTER I. THE APOSTLE EXPEESSES HIS THANKSGIVING FOR WHAT HE HAD HEAED OF THE FAITH OF THE THES8A10NIAN CHUECH, AND HIS CONFIDENCE IN THE GENUINENESS ■ OP THE WOEK OF GEACB AMONG THEM. Verse 1. Paul, and Silvanus, and Tim- otheus. Silvanus, or Silas, is mentioned as having been with Paul at Thessalonica (Acts xvii. 4), as also Timothy- (Acts xvii. 14), and so both are joined with him in the salutation. This varia- tion of names or of their termination is common even still. Many had both a Greek and a Roman name. In God the Father and in the Lord Jesus Christ. This describes the Church as having faith in God and in Christ as the Redeemer. 3. Your •work of faith. This form of ex- pression seems to point to their faith as active in its vitality. Labor of love. This also describes love in action. Patience of hope. It means both the endur- ance and perseverance of an assured faith. These three terms together denote a Church of great activity, and the errors alluded to in these two Epistles give us an idea of a zealous, wide-awake, expectant Church, whose very errors were those of religious enthusiasm. Their hope was in' the Lord Jesus Christ. In the sight of God and our Father. It was a hope which recognized Christ in the rela- tions of the Godhead. Col. iii. 17. 4. Beloved. Read, " beloved of God," instead of "election of God." Election. See Col. iii. 12 ; Rom. viii. 29-33. 6. In word only, but also In power. The "word" was thus accompanied by "power," either as denoting its earnest deliverance or its miracu- lous accompaniment, and the aid of the Holy Spirit was manifest. In much assurance, with its full conviction and certainty of effect. The most natural con- struction seems to be that which regards the last two clauses as specifying the evidences of the "power" which had attended his preaching — namely, the presence of the Holy Spirit, and an expectant confidence or faith as to great results on the part of the preachers. For your sake, on your account. They had been full of zeal and earnestness for their salvation. 6. Followers, imitators. In much affliction. They were persecuted, but firm. Acts xvii. 6 ; ch. ii. 14 ; iii. 3. 7. Te were ensamples. They thus become examples to all Greece, as these were its two divisions. 8. To God-ward, in or toward God. Need not to speak anything, about it or to declare it. They had been so earnest and faith- ful as to have become well known for their devo- tion. 9. For they themselves show of us ; that is, the people of Macedonia and Achaia report voluntarily and spontaneously as to Our labors and their effect among you. Living and true God, as contrasted with dumb and false idols. John vi. 51. 10. To wait, await, expect or have faith. Wrath to come. See Matt. iii. 7. CHAPTER II. HOW THEY HAD RECEIVED THE GOSPEL, AND HOW IT HAD BEEN PREACHED. — PAUL'S JOY IN THEM. Verse 1. Entrance, his introduction of the gospel. Not in vain, neither lacking in bold presen- tation nor effect. 619 Chap. II.] BIBLE NOTES. [Veb. 2-19. 2. Entreated ; Old English for " treated." Bold in our God, in reliance on him. Withinuoh contention, amid much opposi- tion. 3. Exhortation, mode of presenting the truth. Not of deceit, did not originate in error. Unoleanness, any moral impurity, as love of money or filthy lucre. Nor in guile, nor intentional deceit. The three terms together express an unmistukcn sin- cerity, quite in contrast with idol service. 4. As we were allowed of God, tried and approved of God for this service. 5. A cloak of covetousness ; that is, " I did not under pretence conceal my real motive," as if covetous. God is my witness. Of this man could not fiiUy judge, but God knows motives. Kom. i. 9. 6. Been burdensome, had claims upon them, and so put them under tribute to them as apostles of Christ. Ver. 9. It denotes weight, or some- thing honorably exacted. 7. Gentle, etc. Lenient as a nursing mother. 8. Desirous of you, anxious to win you to Christ. To have imparted ; to yield up if need be, or to distribute out, as one who by continuous la- bors cheerfully wears himself out in God's service. Our own souls, our very lives or all our ex- istence. Dear to us. It was love for Christ's sake and for his cause, and for those who became fellow- members of Christ and with him. 9. Labor and travail, toil and severe endur- ance. They prefen-ed to be free from the appear- ance of personal profit. See 1 Cor. ix. 15 ; 2 Cor. xi. 8-11. 10. Holily, justly and unblamably ; holy toward God, just before God and man, and so ir- reproachable. We behaved, we conducted among you. It includes instruction as well as conduct, or the ful- filling of their whole relation to them. 12. Called you (ver. 4). It is to be of his kingdom or partakers in the gospel dispensation, and in the glory accruing to the believer here and hereafter. 13. Effectually worketh. See Eph. iii. 7; iv. 16. It denotes energy of work. It is opera- tive in the believer. 14. Ye have also suffered like things of your own countrymen, etc. It is probable that a majority of the believers here were con- verted Jews, and the opposition to them was bit- 620 terest from their own countrymen (Acts xvii. 5), and so they are compared to Christian Jews in their native land, and reminded of those who like them suffer from their own nation. The word used here for fellow-countrymen or citizen also means one of the same tribe, and here seems to refer to Jews, although they were no doubt aided by the Gentiles in the persecution. 15. Persecuted, chased. Contrary to all men, at variance. The Jews had no dealings with the Samaritans, and regarded Gentiles as dogs. 16. Forbidding us to speak to the Gen- tiles, etc. This conveys the idea that as far as they could they hindered the gospel among the Gentiles. They not only would not themselves enter, but also tried to hinder others. They es- pecially did so by insisting that all Gentile con- verts should be circumcised. To fill up their sins always. Thus they seemed as those constantly busy in filling up the measure of their condemnation (Matt, xxiii. 32), and heaping up wrath against the day of wrath. The wrath, the punishment. It is spoken of as if so impending as to be already at hand. The destruction of Jerusalem and the terrible scatter- ing took place about fifteen years after, " to the uttermost." God's anger (Gen. vi. 6) is only pu- nitive justice, and therefore a branch and a part of his mercy. 17. Being taken from you, separated as an orphan. Although absent in person he was with them in heart. Endeavored, were zealously desirous. It is supposed that he had attempted to return from Berea. Acts xvii. 10. 18. Even I, Paul; not only Silas or Timothy, but he also. Satan hindered us. Just as the agency of the Holy Spirit is at times specially manifest, so is that of Satan. Here the hindrance was so dis- tinct as to show itself without doubt as the incite- ment of the evil one or adversary, and not what might be the result of so-called accident 6r ordi- nary human malice. 19. This is named as a reason why he was so anxious to see them, and had his heart with them. Ver. 17. Hope, assurance. Crown of rejoicing. He felt a holy joy and boasting in these first-fruits of the gospel in Mace- donia which were gathered in at Philippi, Thessa- lonica and Berea. In the presence of our Lord Jesus Christ Chap. III.] NOTES ON FIRST THESSALONIANS. [Vbb. 1-13. at his coming. This refers onward to the judg-. nient or to the second coming of Christ, and is fin expression of his confidence that they -will en- dure unto the end ; and it also conveys the con- cealed idea of a meeting in another world with joy, if not in this. Some have used this as an argument as to the personal recognition of each other in heaven, as tlius it would seem most nat- ural that they would appear his joy. It is a rea- sonable and probable, but not conclusive view. CHAPTER III. THE APOSTLE EXPKESSEa FURTHEE HIS INTEHEST IN THE THESSALONIAN CHUECH, AND EXHOETS IT TO CHRISTIAN UNITY AND LOVE. Verse 1. He thus (Acts xvii. 16) spared Tim- othy from going with him to Athens in order to hear from them. All along notice" not merely the regard of a friend, but the earnest interest of Paul as a minister of Christ in this Church and in the progress of the gospel. 2. To establish you and to comfort you ; that is, to make them enduring and progressive. The first refers to endurance amid trials (ver. 3), and the latter to help in grace. 3. Appointed thereunto. This not only conveys the idea of submission, but also afflictions. They now were to be for perfecting in holiness. See reference. They had been foretold as to what . was to happen. It is not only to comfort them in their personal trials, but also to prevent them from being unduly affected by the persecution which had followed Paul and his colaborers. 5. For this cause, since these trials had act- ually come, and I feared lest they might discour- age you. The tempter; that is, lest Satan should use these afflictions as arguments against the gospel. 7. Comforted over you, animated and en- couraged in you because of your steadfastness of faith. 8. We live, etc. This verse expresses grandly how Paul's life was bound up in the success of the gospel. "For me to live is Christ." It is the fulness of a Christian heart rejoicing in the fellowship of faith and in the progress of the gospel. 9. For what thanks can we render to God, etc. Another verse full of the overflowing thanksgiving which is not merely personal, but commences in love to God, and so flows out to the saints. • Words are all inadequate to express his thanks to God. 10. Perfect. Not the usual Greek word for perfect, but it imports mending or supplying what is defective by instruction, etc. That which is lacking in your faith. They no doubt needed more knowledge and an upbuilding in faith. It was not a lack in sub- stance or genuineness or saving character (ver. 6), but a lack as to quantity and fruit. Compare Col. i. 24. God himself and our Father. See ch. i. 3. This form seems to us to draw special attention to his provident care, and to enhance the idea of protecting love. ■ It is the same as in 2 Thess. ii. 16. 12. One toward another and toward all men; brotherly affection one to another, and a more general universal love to all the saints. Some take it to include all mankind, but the exhortation seems to have here special reference to Christian fellowship. See ch. iv. 9, 10. 13. Stablish, establish. He wanted a stable, confirmed, assured experience for them. Unblamable, not only before God, but also as those against whom the law had no charge, since the penalty had been paid, and even sanctifica- tion added. At the coming. It is noticeable how often in this Epistle and Second Thessalonians the com- ing of Christ is referred to. Ch. ii. 19 ; iv. 14-18; V. 2 ; 2 Thess. i. 10 ; ii. 3, etc. So this subject is prominent in the Gospels. See Matt. xxiv. and references. See also 1 Cor. i. 7 ; xv. 23. It has been well remarked that "there are many reasons why the subject of the second ad- vent should occupy a larger space in the earliest stage of the apostolic teachings than afterward. It was closely bound up with the fundamental fact of the gospel and the resurrection of Christ, and thus it formed a natural starting-point of Christian doctrine. It afforded the true satisfac- tion to those Messianic hopes which had drawn the Jewish converts to the fold of Christ. It was the best consolation and support of the infant Church under persecution, which must have been most 621 Chap. TV.] BIBLE NOTES. [Ver. 1-13. keenly felt in the first abandonment of worldly pleasures and interests ; more especially as telling of a righteous judge who would not overlook iniquity, it was essential to that call to . repent- ance which must everywhere precede the direct and positive teaching of the gospel." See Smith's Bible Dictionary. The Jews who had looked for a temporal king- dom and a Messiah to reign here would be com- forted by this soul-reviving doctrine. When afterward Judaizing Christians sought to exalt the law and its rites, and to combine them with the gospel system, it became the more necessary to dwell on faith and works in their relations, and to explain the doctrine of justification and the position of Jew and Gentile. This, therefore, is fully done in Romans, Galatians and other Epis- tles, while other doctrines are dwelt upon here. With all his saints, accompanied by his saints. It may mean " his angels," but ch. iv. 14, etc., seems to apply it to the united host of the redeemed. CHAPTER IV. VARIOUS EXHORTATIONS AS TO DUTY, AND COMFORT AS TO THEIR DEPARTED DEAD. Verse 1. Purthermore, as to the rest, or in addition. 2. Commandments, precepts of Christ. 3. Your sanotiflcation. Here it has the special meaning of chastity. Fornication. It must be remembered that in the Gentile world concubinage and lust in many forms were not considered immoral. 4. His vessel. This is a term used for the body (2 Cor. iv. 7), and so probably hero. 5. Lust of concupiscence, evil fulness of lust. See Col. iii. 5. 6. Go beyond and defraud, overpass and overreach. It refers to the invasion of those rites which belong to a husband in his relation to his wife, or in any interference with them, and even may include reference to daughters. In' any matter, in these regards. Avenger, punisher on behalf of justice. Of all such, in all these things. 7. Uncleanness. The tendency of lust is always to unholiness, except as it is restrained by the lawful bounds of Christian marriage. 8. That despisethi that rejecteth these re- straints. He would have them feel that it was not mierely a question of human consent, but one regulated by the laws of God. Hath also given. He has not only called us to holiness, but given us his Holy Spirit to secure us in overcoming all uncleanness. 9. Are taught of God; that is, already. This was so fundamental a thing as scarcely to need repeating. 10. Toward all the brethren. Some seem to have the principle of universal love, or love for ■^ 622 those at a distance, more than they exhibit for their own church-members. 11. Study to be quiet, or at peace (Crosby) ; or it means unexcitable devotedness. Even relig- ious zeal must have prudence. We want real, an- imating zeal in religion, but it need not be restless or boisterous. Do your own business ; that is, do not ne- glect it or be meddlesome, as those are apt to be who have no business of their own. Work with your own hands. This may allude to an evil which afterward became still more prominent. 2 Thess. ii. 2, 3; iii. 11, 12. They had been taught to live awaiting the second coming of Christ and prepare therefor. Gh. iii. 13. Some, like others of later times, carried this idea to the extent of giving up all occupation and in idleness awaiting Christ, which is not tiio way to be waiting. Faith, working and waiting can all go together. 12. Honestly, becomingly toward those, not Christians. Lack of nothing ; rather, " need of no more" — that is, of no help. If we work not for ourselves, some one must work for us. Industry is a great preventive of need. 13. A new subject is now introduced. Asleep ; that is, " dead," as the word is often used, and here not left doubtful by the context. The Christian dead are here referred to. Com- pare 1 Cor. XV. 22. The Church in its expect- ancy of a second advent of Christ could not ex- plain how those who were dead, or who would die before the advent of Christ, could in any way participate therein, and was much troubled over Chap. V.] NOTES ON FIEST THESSALONIANS. [Vee. 1-14. this question. It was not so much a question as to the fact of a resurrection at some time ; but liow (lead believers sliould liavo a part in this Icing- flom of Ood, wliich they tlionght near at liand, tliey could not determine. The apostle thus al- lays their fears. No hope. Those without God have no reason for hope, and all for sorrow. Eph. ii. 12. 14. If we believe that Jesus died, etc. This is the statement qf a fact, with a demonstra-' tion of its possibility. 15. By the -word of the Lord. It probably denotes special communication. 2 Cor. xii. 1 ; Gal. ii. 2 ; Eph. iii. 2, 3. Prevent, anticipate or get ahead of. Ps. Ixxxviii. 13, etc. IG. With a shout. This denotes often a leader directing his hosts, or it may represent the heaveuly hosts as already crying Hallelujah ! The voice of the archangel. As angels are messengers of God, " the voice of an archangel " or ruler of angels is used to express his medium of command, and as " the trumpet " all through the Old Testament was the sign for assembly, it is hero applied to God's summons. It were vain to analyze descriptions of glory, which are only faintly conveyed to us by words derived from hu- man types and methods. Compare here refer- ences to other descriptions. Dead in Christ, believers. 17. Caught up together. At once clothed in glorified bodies, the hosts of the redeemed, a unity of members with Christ as the Head, shall be all together. In the clouds, in clouds or in bright clouds. Matt. xxiv. 30, etc. To meet the Lord in the air. This de- scribes the ascending saints as meeting the de- scending Lord. So shall we ever be with the Lord. This is enough, and no other consolation was needed. Ver. 18. CHAPTER V. VARIOUS EXnOETATIONS AND PEECEPTS TO THE THESSALONIAN CHRISTIANS. Verse 1. The times and the seasons, what time or the particular season. It was right to be ready and await his coming, but by no means ne- cessary to try to determine the day and date. 2. Know perfectly, accurately; how, we know not, but it would almost seem as if direct reference was had to the statements of Matt. xxiv. 42 ; Luke xii. 40. The Gospels or their contents may have been partly or wholly known to them. 3. Not escape, in nowise escape. 4. Overtake, suddenly surprise you, as one off guard. 5. Children of light. The gospel light had shined in upon them. Eph. v. 8. Both alike know the light, and so he now joins himself with them. 6. Sober, prepared in clear judgment to be watching and waiting. 7. Sleep in the night, etc. As not of the night, but of the day (ver. 5), they could neither be sleepers nor inebriates. 8. Breastplate, shield. Helmet, head-piece. Hope, assurance. 9. Appointed us to wrath, designed us for anger (Gen. vi. 6) and punishment Acts xiii. 47, etc. How far we are to understand by "ap- pointed" a divine election or choice is to be de- termined accordingly as we view the expression here as equivalent to that Rom. viii. 28, etc., or not. Here and ch. iii. 3, where still another form of words is used, the object seems to be to convey the idea of manifest design, without any other reference 10. Wake or sleep, be alive or dead at his coming. Together with him ; rather, " live altogether with him." 11. Edify, upbuild. 12. To know, to regard. Labor among you and are over you. Tins alhides to spiritual teachers, but we cannot deter- mine as to orders in office from this, but merely as to the fact. 13. Be at peace. We are not always to con- clude from an exhortation like this that there is schism, but such is the importanceof unity among Christians that the apostle frequently introduces it. 14. Exhort, bcscccli. The feeble-minded. This is probably a ref- erence not to mental debility, but to wavering faltli and undue anxiety, such as that mentioned in ch. iv. 14-18. 623 Chap. V.] BIBLE NOTES. [Veu. 15-27. Support the weak. The probable reference is to those weak in faitli, altliough Christianity also teaches us to care for the sick, and contribu- tion to the temporal support of poor saints was a common Christian duty. Patient, long-suffering. 15. That which is good, that which is ben- eficial. Among yourselves ; rather, " to one another and to all." Ch. iii. 12. IG. Rejoice evermore, lie would have them fool that even tribulation is ground of rejoicing to a Chiistian. 17. Pray without ceasing. "Prayer ground- ed on the reconciling and guilt-covering grace of God is the only means of escaping the destruction which the law testifying against transgression brings on the sinner." — Hengdenherg, as quoted by Keil on Kings, p. 143. 18. Concerning you, toward you. The wish of God toward them is that through Christ they should send up the thanks of joyful hearts. 19. Quench not the Spirit. This verso and ver. 20 and 21 are closely connected. There is special reference to resistance of the influence of the Holy Spirit as manifest in the early Church, and to disbelief in those special prophetic mani- festations with which the gospel of Christ was at that timu accompanied and autiicnticatod. Heo Acts ii. 4; 1 Cor. xiv. 1-15, etc. The Hpirit had manifested himself amid tongues as of fire, and fire was an ancient symbol of spiritual influence ; so that the expression, "Quench not the Spirit," was a natural one. The same Spirit is given to us, although unaccompanied by these early signs, but the command comes to us with all power. I believe we have nnich to learn as to the Holy Spirit in his relations to us, and that in answer to individual prayer his influence is far more avail- able to us in the private means of grace than we are apt to realize. If we ask aright the Spirit will be given to us individually and personally, with liberality. " I believe in the Holy Ghost." 20. Despise not prophesyings, do not set aside special prophetic indications. This refers not to general inspired teaching, but to those early gifts of the ai)ostolic Ciiurch which ceased in later times. See above. 624 21. Prove all things. As there were false prophets and pretended spiritual manifestations, they must test these communications and be sure that they accorded with the sjurit and intent of the gospel, and then hold fast the good. 22. All appearance ; rather, " every sort or form." 23. And the very God of peace ; Greek, " But may he, the God of peace." Spirit an,d soul and body, These wore usual distinctions among the ancients. The term "spirit" as api)licd to num scorns here to refer to reason and conscience and freewill, which he jhjs- sesses by reason of his humanity; while "soul" as here translated would mean the lower under- standing — memory, etc.— which we have in com- mon with animals. It is impossible to trace out these distinctions accurately. Even here we should interchange the words "spirit" and "soul." We know only that a totality of service, an undivided consecration, are meant, and we may have them without understanding all about mental philoso- phy. The road to salvation is not through the science of intuitions or oesthetics or anything like these, but through faith in the Lord Jesus Christ, and his Spirit unqueuchpd and operating on our hearts. 24. Faithful is he that calleth you, etc. Ho is faitiil'ul to his promises, and able to fulfil them. Calleth. Sufficient has been said as to the doctrine herein often implied. Rom. viii. 29, etc. These words "called" (ch. iv. 7), "appointed" (ch. v. 9), etc., are not always used, however, in reference to their doctrinal sense, but as we use will, wish, etc. Says Olshauscn : " Paul does not mean here to say that God knows how to make good his calling by the force of his irresistible grace, but God knows how to lead the will of man through the influence of his grace itself to full concordance with his holy decrees. The possibil- ity of resistance is not by this excluded." 26. A holy kiss. See Rom. xvi. 16. 27. I charge, adjure. Paul was for some reason strongly impressed with the importance of the prompt, full deliverance of this Epistle, and BO used a strong term. It was to bo publicly read. THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. INTRODUCTION, Tina Episllc ia so rclntnd to tlio otlior as almost to liavo tlio olmraetor of n. supplement. It was written shortly after tlie first, an- niade shipwreck. 20. I have delivered unto Satan. This probably denotes some pronounced form of ex- communication from the Church. Such a one is again identified with the world, and so cast out into the dominion of Satan. It is the converse of Acts xxvi. 18, and we have a parallel in 1 Cor. v. 5. The design of all chastisement is to reform. 1 Cor. xi. 32, etc. That they may learn not to blaspheme ; that is, may by punishment be taught not to cast contempt upon the divine Being. 635 Chap. II.] BIBLE NOTES. [Veb. 1-4. CHAPTER II. DIEECTIONS AS TO PUBLIC! WOKBIIIP IN Tllli CHDliCII AT El'lIESUS. VuiiSE 1. Piret of all; tliut is, in Uic open- ing of service. This verse expresses prayer in its full-hearted utterance, showing love to God by a love to all mankind also. 2. He would have them feel that the design of the gospel was not to supersede existing govcrn- nienls. To the Huueess of the gos|)cl it was greatly important that it should in nowise aspire to any civil power. Godliness and honesty. The whole ex- presses a consistent life toward God and man. "Honesty" denotes general propriety of deport- ment. 3. This is good ; that is, this universality of prayer. 4. All men to be saved, etc. Here is the universality of the gospel invitation ; not the Jew only, not tlie Gentile only, but the Jew and the Gentile, one and all ; and he will have them to lie saved, not by the law (ch. i. 9), but through the Mediator. Ver. 5, 6 ; ch. iv. 10. Ellicott well expresses it : " It seems enough to say that Sci'ipture declares in terms of the greatest lati- tude that God does will the salvation of all ; all are rendered through Jesus Christ savable. Tliat some are indisputably not saved is not due to any outward cireuinscription or inefficiency of the divine wish, but to man's rejccliou of the special means of salvation which God has been pleased to appoint, and to which it is also liis divine wish' that man's salvation should be limited. In a word, redemption is universal, yet conditional ; all may 1)6 saved, yet all will not be saved, because all will not conform to God's appointed conditions." Why sin was permitted to enter at all, and why man was made a freewill agent, are quite other questions, wliich I fear not the great God will in his own time be able to explain satisfactorily to all mortals. But so long as these are facts, the liiilure of all to be saved does not in any way affect the universality of the offer ; and even the Calvinistic view of election (Rom. viii. 28, etc.) is not necessarily incompatiblo with such a wish, (jod seeing that even with this offer, left wholly to himself, man would be lost, could do as ho did in the deluge, and inthe exercise of a still benev- olent choice could put some into the ark of salva- tion, and yet in nowise entitle himself to blame from those that stayed out, and in nowise detract 636 from the sincerity and reality of that universal warning which if heeded would have, as he wished, saved all, but which unheeded caused all but Noah's family to be lost, and led him to choose them, that the knowledge and the Church of God might still exist. Under sucji uircumstancos choice or uluclioii was not a partial favoritism in antagonism to tiio universal invitation (Matt. xxiv. 38 ; Heb. xi. 7 ; 1 Pet. viii. 20), but another outreaching and out- stretching of divine love ; and the destruction itself is intended for good. 2 Pet. ii. 5, 6. It is only those who take the ground that God, in order to prove the sincerity of his wish, must compel all to be saved, who have any logic in their argument ; and as this denies toman free- will agency, and goes behind the reach of finito knowledge into the grounds lor sin at all, and as it is maintained by few, we need not combat it. Then the moderate view of election which sup- poses that some are thus called, as were the Jews of old to secure the existence of the Church and the knowledge of the true God, and that others, as proselytes of old, arc admitted to the number of the saved if they will but be saved — or the view of Arminius, that there is no such thing as election as a specific act — is maintained by large bodies of Christians. Now, while I have my own views, I am willing that you should adopt any of them, rather than that you should commit the graver error of over- looking these fourth, fifth and sixth verses of First Timothy, and many others like them, and attempt to excuse your wilful rejection of Christ on any such grounds. Remember that the texts of free and universal invitation to sinners to come to Christ are more numerous than any which you would construe into a limited atonement, even in your sense of the term. Remember that the doctrine of election is never spoken of in Scripture as a cavil for sinners, but as a comfort for saints, and is something with which you have nothing to do until you have be- lieved "that Ho will have all men to be saved " and until by faith and prayer you have accepted this salvation. Remember that those who believe this doctrine so far from regarding it as inconsistent with the Chap. II.] NOTES ON FIRST TIMOTHY. [Veh. 5-11. free offer of inercy, have been the very ones who have been as energetic as any in presenting the gospel and calling Upon all men to repent. Inas- much as so many, with the eyes of their spiritual understanding enlightened, see clearly as to these views, conclude that you will not attempt the in- vestigation of the subject until after conversion, any more than you would attempt astronomy be- fore learning to read. As its practical effect is not to make a feeble Christianity or an inconsistent life, conclude you may be as easily mistaken in your sincere views as were the Jews, who of old plausibly reasoned that if the gospel saved by faith without works, and so cast aside the law, its tendency was to in- iquity. Remember that as there ar6 many who do not accept the doctrine in its Calvinistic view, it is not worth while for you to attempt to wreck your soul upon it, when all Christians do accept the doctrine of these yerses, and advise you with faith, repentance and prayer to seek salvation in ac- cordance therewith. 5. There is one God and one Mediator. This is the truth here declared. Between God and men, or of God and men. As there is one God, he is a God of all, and one Mediator of God and men ; he is a Saviour offered to all. The man Christ Jesus. He is mentioned ns man, because in his human nature he manifested his mediatorial work, and is mentioned also as the Christ, the Messiah, the Anointed, and as Jesus the Saviour, who saves from sin all who come to him. 6. A ransom for all ; that is, a price paid for all. We are bought with a price. It was salva- tion at the cost of a self-sacrifice, and a ransom as for those in bondage. It was that he might offer salvation to all. To be testified in due time ; that is, which is to be testified in its time, to which apostles, etc., were to be for witnesses, and which was to be preached in its fit time as a ransom or salvation for all. Or it may be taken with Crosby as refer- ring to Christ's life and death as the testimony given in due time (Gal. iv. 4, etc.) that God in- deed (ver. 4) did wish all men to be saved. Either view is tenable, but the context (ver. 7) seems to favor the former. 7. Ordained a preacher, or appointed a herald or proclaimer. God had counted him wortliy, putting him into the ministry. Apostle. He also had a special commission like an apostle. Acts ix. 16 j 1 Cor. ix. 1 ; 2 Cor. xii. 12. I speak the truth in Christ, and lie not. This strong form of assertion (Rom. ix. 1) has reference to what follows— namely, that he is an apostle to the Gentiles, and commissioned to offer salvation to them and to all mankind. In faith and verity, in faith and truth, and equivalent to the true faith. 8. The apostle, having interposed a reason for the exhortatioii of ver. 1, proceeds further to di- rect that prayer thus be used in its universality. Everywhere, in every place where prayer is offered ; it shall thus embrace all. He is giving direction as to the modes, objects and conduct of public worship. Lifting up holy hands. This alludes to the usual gesture or posture of Jewish and Christian worship. " Holy hands " denotes the sincerity of devotion and freedota from known sin with which we are to come. Wrath and doubting, or wrath and disputa- tion. It probably refers to a spirit of heart-burn- ing and discussion in the Church at Ephesus. They should come in mutual forgiveness and love. The word translated " wrath " is the usual one for " anger." EUicott reads " hesitation " instead of " disputation," of which meaning it is susceptible, but the connection seems to denote the former. 9. The relation of women to public worship had already needed to be presented to the Corinthians (1 Cor. xiv. 34, etc.), and is , now presented some- what to the Ephesians. Adorn themselves in modest apparel, or make themselves decorous with decorous apparel. It would seem that already public services were used as opportunities for unbecoming display, and the caution as to droas is both specific and generic, as including also the idea of becoming deport- ment in speech, dress and behavior. With shame-facedness and sobriety. The first refers to that womanly modesty which shrinks from being conspicuous, and comes to worship rather than to be seen ; and " sobriety " denotes well-balanced, well-matured judiciousness and propriety. Plaitings of hair, gold and pearl ornaments and "costly array" or clothing, are named as taking much time and involving much expense, and fas- tening attention on the external preparation rather than upon that of the heart. It is still needful to study proper decorum of dress as well as behavior, and to seek the proper medium. 11. Learn in silence with all subjection. 637 Chap. Ill] BIBLE NOTES. [Veb. 1, 2. 1 Cor. xiv. 34. They were to learn by listening, and the nature of this subjection is not servile, but such as that of the Church to Christ. Eph. v. 22 ; 1 Peter iii. 1-5. 12. To teach, that is, in the public assembly. Usurp authority ; that is, to claim prefer- ence and the right to speak instead of him. The reference all along here is to the public assembly, but it is a general principle, as is clear from Eph. V. 22, etc., and from the example here adduced. The relation taught has nothing in it menial or sorvilo, but recognizes a sphere appropriate to each ; and the carrying out of. this relation in family and church government has done more to exalt woman to her true position than all the sentimentalism of a liberal-talking philosophy. Heathen rites made woman a more public character, but less a respected power in the world. 13. Adam was first formed, then Eve. This is more fully stated in 1 Cor. xi. 8, 9. This priority is typical, although not conclusive proof of headship, but the statement here contained makes it so. - 14. The apostle gives an additional reason, showing a seeming propriety in this headship of the man. As sin reduced all to subjection, it seems proper that that of the woman should be more prominent. Adam was not deceived ; that is, not ' the first deceived, or not deceived directly by Satan, but intermediately through the woman. Being deceived, being completely deceived. Was in the transgression, fell under the dominion of sin. In declaring the curse, notice in Gen. iii. 14, 16, 17 a corresponding order. 15. She shall be saved in child-bearing. There is here no doubt reference to the terms of the curse of sin. Gen. iii. 16. Notwithstanding subjection to multiplied child-bearing and sorrow and travail, salvation shall still be hers. Others take it merely in the sense of " preserved in child-bearing," as in Pet. iii. 20, although the general reference of the word is to salvation. The mention of transgression just before ver. 14, and now of salvation, seems to favor the first view. Bomo further got the idea that ohild-boariiig ia here named as her appropriate sphere, rather than public speaking, and that the office of the mother is exalted above that of the woman-preacher. It is safe to take the first view as that of the text, however tenable the others may be as facts. " She shall be saved by the child-bearing," re- ferring to Messiah as born of a woman, is another . view recently more favorably entertained, but hard to accord with the usual textual construction. If they continue. The words "Eve" and "she" have been used in their representative sense, and now are applied collectively. Not- withstanding child-bearing seems identified with the curse of sin, women are equally sharers with man in the benefits of salvation. There is no precedence here. And it would almost seem as if in numbers and graces they are taking prece- dence. Faith and love and holiness with pro- priety (ver. 9) are named as summing up the fruits of godliness. CHAPTER III. FURTHER INSTRUCTIONS AS TO CHURCH ORDER AND DOCTRINE. Verse 1. A true saying, or a faithful saying. Ch. i. 16. Desire the office; Greek, "seek after the work." Bishop. The word here used is that for over- seer, and our word episcopal is from' it ; but, as stated by Bishop Ellicott and most commentators, it and the word for "presbytei-" are interchange- ably used, and the word itself does not determine the rank of office. It is usually taken as denoting the chief church officer or minister. 2. Blameless, not as one absolutely perfect, but of irreproachable intent. 638 Husband of one wife. The opposite was common among heathen nations, and even the Jews seem still to have clung to a form of polyg- amy. It was essential to the perfect family rela- tion (ver. 4) and important to the Church that the original law should be adhered to, and the example should be set especially by those in whom the carnal was in subjection to the spiritual. Elli- cott, Kendrick and others even regard it as pro- hibiting at this period the contraction of second ■marriages, but it is not necessary to take that view. Vigilant, rather "abstinent," or temperate in all things. Chap. III.] NOTES ON FIRST TIMOTHY. [Ver. 3-lG. Sober, discreet. Of good behavior, decorous or having deco- rum. Ch. ii. 9. Apt to teach, skilful to impart instruction. 3. Not given to -wine, not violent over wine. No striker, not a quarreller. This seems spoken of as a consequence of the wine. Greedy of filthy lucre, one acquiring money by improper means — "greedy of base gains." Not a brawler, contentious. Not covetous, avaricious, loving money. This seems to include the "greedy, etc.," which is regarded by most critics as a gloss or textual error from ver. 8. See 2 Sam. x. 18. "With all gravity, in all propriety, or by the proper means and example. 6. A novice, one just converted. The babe in Christ generally needs some experience ere he enters upon the highest departments of service. Lifted up, rather " befogged." Condemnation of the devil ; cither, " the punishment of the devil," or into a condemnation such as his when he fell from his high estate. 7. Of them which are without. As he seeks the conversion of those not members, as well as the edification of the Church, it is im- portant that he be of good general reputation. Lest he fall into reproach and the snare of the devil; that is, lest being subjected to constant reproach it results in his being again en- snared or led away by the devil. This seems to suppose the case of one who has been of the vilest reputation. Even if converted, there are places and circumstances which would render him unac- ceptable as a church officer, and might even be the occasion of his backsliding. 8. The deacons. We cannot fully determine the relative rank or duties of this officer. It was no doubt inferior to the office named in ver. 1, and originally had reference to the distribution of the alms of the Church. Grave. It denotes Christian propriety of con- duct. Double-tongued, speaking two ways, hypo- critical. As to the rest, see ver. 3. 9. Mystery of the faith ; that is, the revela- tion of Jesus Christ. Eph. i. 9, etc. Pure conscience, ch. i. 5. 10. Proved ; that is, tested by time, etc., as well as the bishops or overseers. Blameless, or unaccused. Not the same word as in ver. 2. 11. Even so must their wives, or even so wives. This many take to mean " deaconesses," instead of " their wives," as the term for wife is not so definite as ours, but might mean " women" in similar offices. See Rom. xvi. 1, where tlie word for deaconess is used. "Women" here, however, is more naturally taken to mean " wives." , Grave, ver. 8! Not slanderers. It is the usual word for "devil" when used of a personality. 12. See ver. 4. 13. Used the ofB.ce of a deacon, or who minister the deaconate well. Purchase, lay up in store. Degree, standing. It has reference to the recompense of reward, for though it is of grace, the service is committed to -us and is recognized by God as well or evil done. Boldness. It expresses an accumulated con- fidence of faith. 14. Hoping to come unto thee shortly. He writes as ono hoping that he will get there almost as soon as his Epistle, but still providing for any possible delay. See Introduction. 15. To behave thyself; that is, to conduct thyself as an overseer of the house of God, or the Church, in which dwelleth (see Eph. ii. 22) not a dumb fdol, but a living God. Ground, support. 16. Here we have a grand, concise summing up of gospel truth and of Church doctrine. Without controversy; that is, undeniably or indisputably. Mystery 'of godliness. This refers to the revelation of God in Christ (ver. 9), and godli- ness has reference to the doctrines and practices of the Church as resulting therefrom. "Mys- tery" has its usual Bible sense, as not meaning " obscurity," but something known only by reve- lation. Manifest in the flesh. This refers to Christ as the incarnate God, and to his whole mediato- rial work (John i. 14 ; 1 John iv. 2), which ended on earth as this verse ends. Justified in the Spirit ; that is, declared or shown to be just as to his higher nature. Two ideas are here presented, to correspond with the true facts of his human and divine nature. He appeared or was manifest in a human nature, but was righteous before God by reason of his divine purity, and justified us by using both of these natures for us— tiie latter keeping him from sin and uniting him to God, the former enabling him to be as became a Mediator, a man, and to offer himself as a sacrifice to satisfy divine justice, and 639 Chap. IV.] BIBLE NOTES. [Vee. 1-10. enabling him to be beheld ns approved. John i. 14. Some take it more singly, as referring to the Holy Spirit as spoken of by John (xvi. 8-16), or as recognizing his Messiahship (Matt. iii. 16), but the reference is probably ns above. Kendriek in Olshausen says: "It refers to all his earthly manifested glory (John i. 14) in his baptism, his Avords, his works." Seen of angels. He was seen of angels (Matt. iv. 11 ; Luke xxii. 43), but it rather pre- sents the idea of interest manifested by angels in this wonderful incarnation of the Eedeemer. They see him made flesh, and wonder at the humiliation, and not less at the accomplished salvation. See 1 Pet. i. 12; Eph. ii. 10, etc. Gentiles, or nations. Received up into glory. This marks the completion of his mediatorial work on earth. CIIAl'TER IV. TIMOTHY FURTHER INFORMED AS TO ANTICIPATED ERRORS, AND FURTHER INSTRUCTED IN HIS MINISTERIAL DUTY. Verse 1. In the latter times. An expres- sion often used in Scripture to denote any future dispensation or era of events. As to the proph- ecy, see Matt. xxiv. 11; 2 Thess. ii. 3, etc. There were no doubt defections in the Ephesian Church. Ch. i. 20, etc. Seducing spirits, spirits leading astray. 1 John iv. 1-3. Doctrines of devils. This recognizes the active agency of the messengers of Sfttan as intro- ducing false doctrines. 2. Speaking lies in hypocrisy, or through the hypocrisy of liars, who have their own con- sciences branded or marked and burnt with crinie. We have first the agency of Satan and his spirits, then its effects on false teachers (ver. 2), and then the false doctrines they taught. 3. Forbidding to marry, and command- ing to abstain ftom meats, etc. We have in contemporary history many evidences of this Sto- ical 'asceticism, and a mingling with it of Jewish forms and prejudices, which made religion to con- sist in rules and forms, and afterward took shape in "Gnosticism" or the false philosophy of the second century. 4. Every creature of God is good. The idea is that of liom. xiv. 14 : all were intended ior a proper use as opposed to any humanly- originated distinctions. For wise purposes and up to a certain time, in order to keep the Jews and the Church distinct from the world, certain restrictions were commanded, but now they had ceased. The idea seems to be conveyed (vcr. 3) that those who "believe and know the truth" are especially entitled to the enjoyment of the good things of God. 640 5. Sanctified, or made holy or clean ; that is, all the purification needed for its use is purity on the part of the partaker. Then let it be received or accompanied with the use of God's word (ver. 13) and prayer. Kendriek takes the view that it means it shall be made pure by thanksgiving accompanied with prayer, such as accords with or expresses God's word. The word for prayer here is not the usual one, but the one denoting inter- cession. 6. Put the brethren in remembrance, or tench or counsel. Whereunto thou hast attained, which thou hast closely followed. 7. Profane and old wives' fables. It de- scribes doctrine and principles which are current, and which are merely stories and notions peddled around. It is that which is irreligious and un- authenticated in contrast with the holy and inspired doctrine. Exercise, give your full, strong effort. 8. Little, to a limited degree. Promise, the promised blessing. All that relates to the body is temporal, while what relates to the soul is both temporal and spiritual. 9. This is a faithful saying, ch. i. 15. A strong expression for drawing attention to a most important declared truth. lie would have them look to the promise and to the recompense of the reward. 10. For therefore ; that is, looking to this. Living God, ch. iii. 15. Especially of those that believe. He is said especially to be the Saviour of those that believe, inasmuch as in them alone is his salva- tion completed. To all he is the offered Saviour but to these the accepted Saviour, and therefore ClTAP. v.] NOTES ON FIKST TIMOTHY. [Veb. 1-3. especially their Saviour. What is offered to all is realized in these. As we would say of persons to whom we have offered friendship, that we arc their friends, but especially of those who have accepted our terms of friendship. This verse is a proper adjunct to ch. i. 15, and to eh. ii. 4. 12. Let no man despise thy youth. It is a caution to him to conduct with that judgment and well-balanced discretion which would over- come any objections on account of his youth, or restrain him from that undue excitability which is apt to characterize youth. Ho was probably about thirty-five, which was young in those times for one holding so important a position. Conversation, conduct. Eph. ii. 3, etc. 13. To reading. This no doubt refers to the reading of the Old Testament, and to parts of the New Testament Scripture. Doctrine, or teaching. . 14. Neglect not, have full care for. The gift. This may either be taken to denote, as it often does, a special gift of the Holy Spirit for a specific work, or may have reference to some special endowment which accompanied his ordination, such as we have referred to in 1 Cor. 12. By prophecy. This and the laying on of hands seem spoken of as the two accompaniments of his assignment to ministerial labor. See note on ch. i. 18. These were manifestations needed then in the Church, before the fuller declaration of the revealed will and in the infancy of this gospel dispensation. See Acts vi. 8, etc. Laying on of the hands. This was like the ceremony of Acts vi. 6; xiii. 3, etc. Presbytery. This word is used as to the San- hedrim in Luke xxii. 66 ; Acts xxii. 5, and here denotes the church officers, who as a body thus signified his appointment to this work. Whether Paul and Silas above are meant in Acts xv. 40 ; xvi. 1, or elders also as called (Acts xv. 4), or what were the ranks, orders and functions of each ofliccr, we cannot fully decide. Wc discern or- ganization, without any such reference to priest, bishop, elder or deacon as enables us to determine with exactness the duties of each, although we may infer that some preached, some tauglit, some exercised special gifts, some took care of alms, etc. 15. Meditate, pay full regard to. Thy profiting may appear to all, or that thy progress or cflicicncy may appear to all. 16. Eiglit practice and right principles are thus to be heeded. Save thyself and them that hear thee. This faithfulness, while it is the means under God of the conversion and growth in grace of God's people, is also a help to him in his own spiritual life. It does not of course mean meritorious sal- vation by self-work, but is expressed as even yet we would express the same idea. The faithful ambassador of Christ, while strong to save others,, is caring for his own salvation, and thus in his faithfulness saves both himself and others. His labor saves him in the same sense it does his hearers. It is an instrumental, but not the efficient cause. CHAPTER V. FURTHER INSTRUCTION TO TIMOTHY AS TO THE MANAGEMENT OP CHURCH AFFAIRS, AND FOR HIS SUCCESSFUTj ADMINISTRATION. Verse 1. Elder. It here refers to age, and not to official position. Acts ii. 17. A respect for age is still in accord with the spirit of gospel pro- priety. 2. With all purity, so as to avoid even the appearance of special attention. It is advice given to a young minister in dealing with the dif- ferent members of his flock ; and while there may be special reference to that city and period of time and customs then prevalent, the most of it is just as applicable now. 3. Honor widows that are widows in- VoL. II.— 81 deed ; that is, show regard for widows or desolate ones who are indeed so desolate (ver. 4, 5, 6) as to have no dependence. Widows are mentioned as a class representative of those who arc dependent and to be looked after in the Ciiurcli. They needed honor and sym- pathy, and such respect as those bereaved and deserving ought always to command. Such by their very bereavement have claims for special attention. In the ancient Church we see else- where how fully Ciiristians felt called upon to. share with others in need (Acts ii. 44 ; vi. 1-5, 641 Chap. V.] BIBLE NOTES. [Veb. 5-16. etc. ; 2 Cor. viii. 1, etc.), and the case of widows or needy ones was thus regarded. There is great probability that these in many cases were assigned to official duties of Bome kind in the Ohurch, and th\is ministered in various offices of care and cliarity. They arc hero termed " widows indeed," not witli reference to any doubt as to their widow- hood, but as those deserving of aid. Ver. 16. Tlic idea of propriety of conduct seems thus to be in- cluded. Ver. 5, 6, 13. Nephews. Old English for descendants, and often denoting grandcliildren. Let them learn first to show piety at home ; that is, the cliildren or relatives sliould show that practical piety which is best exemplified by this service. See the Fifth commandment. They thus in some degree repaid their parents, and also showed that devotion and exercised piety which religion approves. No doubt there had been a tendency to cast upon the care of the Church those who should be provided for by relatives. 5. A widow indeed and desolate. This , further describes the true widow, as feeling deso- late and showing still more of religious character. Supplications and prayers. The special earnestness of a supplicant seems added to the general idea of prayer in order to express her mourning humility. 6. Liveth in pleasure, liveth riotously or prodigally. It denotes one unchastened by her loss, more worldly than ever, and yet willing to call upon the Church for aid. Is dead while she liveth. Rev. iii. 1. Al- though living and connected with the Church, she has no real spiritual life. " While living she is dead." 8. Specially for those of his own house. If he provide not for his own relations, and es- pecially those naturally forming a part of his own household, as the widowed mother or grand- mother. Denied the faith ; that is, as a rule of jirac- tice. Christian faith is inseparable from love, and love will not act thus. Persistent practical denial of our faith by works directly opposed to it, is a complete denial. Worse than an infidel, or unbeliever. The contrast is between the professing Christian and the outsider. . 9. Be taken into the number, be put on the roll. Here there is probable allusion to another class of widows, who, instead of needing support, were put on an honorable list as having a super- 642 vision of those younger, and performing other du- ties different from those of the diaconate. There is evidence from Tertullian and Clement of Alex- andria of the existence of such an order, and the reference was no doubt well understood in the Ephesian Church. These, like the elders, were to be aged. Having been the wife of one man. It corresponds with ch. iii. 2. If taken to denote that she should never have contracted a second marriage, we can only say that there must have been some local or special reason of the times for this example, either to denote restraint upon the sensual or carnal, or to convey additional idea of the sanctity of the relation of man and wife (Eph. V. 29-32), or as a type of greater modesty and purity, just as virginity is made to be. 10. Brought up children. It probably here alludes to bereft children or orphans, as it is spoken of as an extra form of duty. Washed the saints' feet. In Oriental cus- tom this showed b\imility and hospitality. 11. Eefuse, decline to put them on this list. Ver. 9. Wax wanton against Christ, grown rest- less of the restraints of their avowed intention not again to marry. It is said to be against Christ because a breach of the obligation they had pro- fessed to make for his cause. The verse is true to nature in that many such are made for a time more humble and devoted by their loss, but after- ward seem more anxious than ever for the world and the allurements of the flesh. It was best therefore to choose this order of Christian over- seers from those who will not be thus distracted. They will marry, or they wish to marry. 12. Having damnation, because they have cast off their first faith ; that is, carry- ing about with them a judgment because they have broken their promise not to marry again. It does not refer to future punishment, but to some evidence of unfaithfulness. The second hus- band himself thus becomes a living evidence of their breach of promise. If these persons had vowed to remain in widowhood as a self-denial and self-dedication to God, they ought not to have broken their vows. Freewill offerings and volun- tary vows, like those of Ananias and Sapphira, were to be kept. 14. To the adversary to speak reproach- fully, or for reviling. Satan is here represented as reviling through his representatives. 16. Have widows. Here again is an injunc- tion as to the private support of widows. In ver. CiiAr. v.] NOTES ON FIRST TIMOTHY. [Vek. 17-24. 3 and 4 there is a similar injunction, but there it probably refers to widows who have children or grandchildren, while here the injunction is extend- ed to more distant relatives. Some regard this as referring not to the widows of ver. 4, but those of ver. 9. Even those who were allowed to bear an official capacity were not to bo too readily received. Although an honorable charity, those able to be otherwise supported wore generally to be kept out. Charged, burdened. The only difficulty in all this passage (ver. 2- 16) is in the fact that there is allusion to a state of things and order of arrangement not now prev- alent in the Church, and hence we cannot so read- ily uiidcrRtand remarks and distinctions which would be readily appreciable to Timothy and the Epbcsiau Cliurdi. It is evident that a system of charity and care prevailed, and the only object of these instructions is to guard it from abuse by the unworthy, or by those who should have private aid, in order that its full advantages might be en- joyed by those needing it " indeed." 17. Elders. It is the word "presbyter." Ch. iv. 14. See 1 Pet. v. 1. Double honor, not only respect, but also sup- port. In the word and doctrine. This may be regarded as meaning two classes, or, more likely, one class who teach and preach. Some on this ground make a distinction of ruling and prencli- ing elders, and regard the latter as here intended^ See ch. iv. 14. 18. Thou shalt not muzzle the ox, etc. This quotation plainly declares that the laborer shall receive support, and the second clause is added, not as a quotation from the Old Testa- ment, but as a proverb, and perhaps with refer- ence to Matt. X. 10. 19. Against an elder receive not an ac- cusation, etc. Not only were they to be re- spected and maintained, but also their reputation was to be held in careful regard. It was an old law applicable in a judicial process (Deut. xix. 15), and is here extended to apply to any form of accusation requiring admonition or attention in any way. 21. Before, on the authority of. Elect angels. This may be taken as equiva- lent to " holy" angels, or as denoting those who had not fallen. May it not be a reference to the angels to whom a certain care of the saints on earth was assigned ? See Rev. ii. 1, etc. Preferring, prejudging. Partiality, prejudice. 22. Lay hands suddenly on no man. Some refer this to ordination (ch. iv. 14), to which it might apply as a warning against too ready ac- ceptance of candidates, but the context seems to us, with Kendrick, Ellicott, Wordsworth and Al- ford, to refer to the reception of church members or the reinstatement of those who had been disci- plined. It was the practice " to lay hands" in tlio reception of members or in their reinstate- ment. Sec IJc Wettc. Neither be partaker. This clause is to be connected closely with the former. The idea is that by this ready admission of those not proven, he and the Church would be compromised, and so associated and identified with them as to become particeps criminis. He would thus cease to occupy tlie attitude of a rel)ukcr, and so would be re- garded as a partaker. Keep thyself pure ; that is, from such con- tamination. Others take it as exhorting him to purity more generally, in order that he may re- buke others and be an example. 23. Drink no longer water, but use a little wine, etc. Timothy may have carried self- denial in this respect too far, and he is advised to use wine as a medicine because of his frequent in- firmities. It is the word for " asthenia," which denotes feebleness. Had he used it as a beverage, he would not have needed to have been advised to use it as a medicine. All that can be said of the passage is, that it recognizes wine, as then made in that country and in the state of his health, as likely to be of service to him. The fact that this passage seems disconnected is not important, for the apostle is advising him on various points, and having just cautioned liim in reference to another matter, or in reference to his general exam2)le, would not have him exclude himself from anything which his health re- quired. 24. This verse cannot be naturally connected with the former, but comes in appropriately among the general hints and reflections given by inspira- tion to Timothy to guide him in his ministrations, and to assist him in that discernment and dis- crimination so necessary to one in his position. He is not only to recognize open transgressions, but also more concealed ones, and so ho is not merely to account as good those having a show of religion, but others also who with more quiet ways have equal piety. As he could not always judge by appearances, he must be watchful. Open beforehand, going before to judg- ment; that is, they are so palpable that they 643 Chap. VI.] BIBLE NOTES. [Yer. 1-10. seem as if marching along in front of them to secure their condemnation. Some men; rather, "some sins fi)llow on, not as at first revealed, but blazing out as they come :iearer to the judgment." 25. The good -works, of some are mani- fest beforehand. The same truth obtains as to good works. They that are otherwise cannot be hid ; that is, the good works which are not manifest will not remain hid. The contrast is with ver. 24, and not with the former clause. The idea is tliat of I'^ccles. xii. 14 : " God shall bring every work into judgment, with every secret thing, whether it be good or whether it bu evil." The judgment is not merely for condemnation, but for glorification to the righteous. CHAPTER VI. FUKTHER EXHORTATIONS TO TIMOTHY ON VARIOUS SUBJECTS. Verse 1. Servants as are under the yoke ; that is, such as are under subjection as slaves. By reason of their profession they were to be even more faithful. His doctrine, his gospel. ^ Be not blasphemed, maligned or evil spoken of, as causing insubordination. It was not in- tended at that time to change their social rela- tions, but to teach each and all to be faithful in their respective spheres. 2. Not despise them, not set at naught their authority on the ground that religion makes them brethren, but so much the more find pleasure in serving them. Those under heathen masters (ver. 1) were not to look down upon them as inferiors, and thus excuse themselves from faithfulness ; and those having believing masters were not, be- cause on an equality in this respect, to be dis- respectful. Faithful, believing or bclievora. Partakers of the benefit. It is difficult from the context to decide here between two or three plausible and truthful views. As it stands in our version, the natural idea seems to be that they should render service heartily to their mas- ters because they are mutually concerned in thi^ great benefit or blessing of salvation. But the word here used is not that generally expressing the favor of grace. Crosby reads : " But so much the more do them service," because the partakers of the benefit of their service are "faithful and beloved." De Wette obtains the similar idea that they are to do service as those doing a benefit to fellow-Chris- tians. So, nearly, Kendriek, Ellicott, etc. 3. Wholesome, sound. 4. He is proud, beclouded with pride. 644 Doting, distempered. Questions, cavillings or fondness for argu- ment. Strifes of words, or standing on technical- ities or mere verbal criticism, instead of seeking through words to get at the spirit of truth. Bailings, mutual slander and abuse. 5. Perverse disputings, rather continued conflicts — a long, incessant diatribe of conten- tious words. Supposing that gain is godliness, or that godliness is a source of gain ; having no idea of godliness or a profession of religion except so far as it will aid in their selfish worldly ambitions. 6. Godliness with contentment is great gain, true religion with contentment is groat gain ; as if to say, that while the J'ulao religion which is intended to be used only as a stepping- stone to pecuniary prosperity is valueless, that true religion which is contented, and is not seek- ing inordinate earthly things, is in reality a gain. The primary reference here is to earthly gain. "With contentment" are the words forcibly introduced in ver. 6, and ver. 7 goes on to say why that gain which results from " godliness witli contentment" should be felt to be enough. That is all that wo can enjoy, and the rest we cannot take with us. John i. 21. 8. Having food and raiment, let us be therewith content. The Ephesian Church, like many others, needed to be cautioned against worldliness. 10. Love of money. As this is the ali- prevalent expression of scHlshncss and worldli- ness as opposed to the su[)reme love of God it is here both in its ruling and representative sense said to be the root of all evil. Chap. VI.] NOTES ON FIEST TIMOTHY. [Ver. 11-20. Coveted after ; that is, stretched out after, as the all-absorbing object. 11. Man of God. This terra is here used in con- trast with the man of the world, or it may have di- rect application to Timothy as a servant of God. Eighteousness, that which makes a man right before God. Godliness. This is the same word as ver. G, and may oxpiws pi(il,y and woi'HhipuR rcsiiltiiig from this righteousness. 12. Fight the good fight of faith. This expresses the earnest striving of a Christian against obstacles, sustained by faith, and in the cause of the faith or of the gospel. Lay hold ; seize it as a prize or a crown to be won, and make eager c/Ports therefor. Called. See 1 Gor. yii. 18, 20 ; Rom. viii. 30. Professed a good profession, or confessed a good confession. He had been consistent, earnest and enduring in the service of Christ before all. Others refer it to some specific occasion when he was put to severe test. See ver. 13, and compare Heb. xiii. 23. 13. Quickeneth, giveth life and vitality. It points to God as the great Preserver. 14. This commandment ; that is, this whole gospel or instruction. He was to strive for pcr- i'oction therein. Matt. v. 48. Until, etc. See notes on references to 1 Thess. iii. 13, etc. 15. In his times ; that is, his own time or proper season. Only Potentate, tbe single supreme power. 16. Who only hath immortality ; it is his underived essential attribute and his only. Dwelling in light, etc. This expresses the glory of this immortal Potentate, who thus dwells in the light which comes forth from himself as the light does from the sun, so all-glorious and dazzling as to be unbearable by human eye, and therefore also hiding from view the glory of the Author. Thus does the Epistle break forth into this grand doxology of glory, as if the apostle could not wait for what ho had else to say. 17. High-minded ; that is, made haughty by their riches. Uncertain riches, or the uncertainty of riches. Living God ; as such there is in him certainty and enduring wealth. Richly, giveth us abundantly all things for enjoyment. 18. Ready to distribute, liberal. Willing to communicate, to share with those in need. 19. Laying up in store for themselves a good foundation, a<'(',innulating a good possrM- sion for themselves in the coming eternity. 'J'liis accords with such passages as, "Lay up for your- selves treasures in heaven," etc. Matt. vi. 20; 2 Pet. i. 11. While there is no recognition in Scrip- ture of salvation as secured by merit, there is a recognition of the fact that labor shall in nowise lose its reward. It is here called a foundation, in contrast with the shifting uncertainty of earthly things. Lay hold on eternal life, or on the true life. It is not the usual word for " eternal " as in ver. 12. 20. Timothy, keep that which is com- mitted to thy trust. He is thus solemnly ex- horted to cling to the gospel in its purity. Profane, open-mouthed, irreligious. Omit the " and, " and regard it as an adjective applying both to " vain babblings and oppositions." Vain babblings, empty, foolish disputations. Oppositions of science, falsely so called, oppositions of falsely called knowledge. The idea is, that under the name of gnosis or knowledge certain ones vaunted human learning and science above revelation. A sect known as Gnostics, or Knowing Men, is often referred to in earlier eccle- siastical history. So now, materialists, nature- worshippers, scientific savans, etc., having pet the- ories and deductions of human learning falsely called science, sometimes attempt to raise an arm against revelation. True science is always in ac- cord with revelation, but may not be able to scan and measure mysteries beyond its reach. Now and tliert seeming contradictions may exist, but both faith and experience may lead us to conclude that tliey result from imperfections of knowledge, and what we know not now we shall know here- after. It is better to fall away from the fallible theories of men than to err concerning the faith, and so iiuikc shi])wrcck. Thus we have seen throughout this Epistle what we have so often seen before, that the preservation and purity of the Church in order to the salvation of believers is the all-prevalent design of the word of God. Here Timothy as a servant of Jesus Christ is exhorted and directed as to the means promo- tive of his highest efficiency, and so directed in his dealings with the Church as to secure the purity of the faith and a perpetuity which lasts until the Church militant becomes the Church triumphant and eternal. 645 THE SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY, INTRODUCTION. This Second Epistle to Timothy is generally believed to have been written during the apostle's second imprisonment at Rome, or about two years after his first imprisonment. We have already, in accord with the sacred narrative, traced Paul in his three missionary journeys through Asia Minor and Greece, which ended with his arrest and conveyance to Rome, where, after the perilous voyage and shipwreck recorded in Acts, he arrived in safety, and was received as a pris- oner and retained two years. During this period we find him to have written the Epistles to the Colossians, to Philemon, to the Ephesians, to the Philippians, and probably to the Hebrews. We have no particulars as to his trial, but have reason to believe that his release occurred at about tlio close of these two years, or about A. D. 64. Paul, being released (1 Tim. i. 3), at once proceeds to renewed missionary labor, journeying through Crete, Asia Minor and G'reece, and also perhaps vis- iting Spain. After less than two years he was again arrested and brought to Rome, where a few months afterward he suffered martyrdom. Wc have only received tradition as to these latter items, but it seems to accord with the view already given as to First Timothy, that it was written from Ma- cedonia during the interval between the first and second imprisonment, Titus having been written soon after, and Second Timothy during the second imprisonment. The interval between the first and second imprisonments could scarcely have been more than a year or eighteen months, and the second imprisonment ended in martyrdom in a very few months. This was about A. D. 67, and about one year before the death of Nero. It is probable that at this time Timothy was ministering either to the Church of Ephesus or visiting those in that region. , If the generally-received view is correct, this Epistle is the last of the writings of St. Paul. Now for the second time a prisoner at Rome, and probably well knowing from the character of his Roman rulers what would soon befall him, he writes to Timothy in order to sustain him, to forewarn him, to ensure the purity and perpetuity of the gospel Cluirch, and thus to carry forward tho groat labor of his life. At the same time he expresses the earnest desire that he might come to Rome, no doubt desiring more ftilly to acquaint him with his final teachings, and to imjsress upon him such methods as he knew most important for the welfare and progress of the gospel. " In no Epistle," says Eilicott, " does the true, loving, undaunted and trustful heart of the great apostle speak in more consolatory yet more moving accents ; in no portion of his writings is there a loftier tone of Christian courage than that which pervades these, so to speak, dying words ; uowhero a holier rapture than that with which tho reward and crown of faithful labor is contemplated as now exceeding nigh at hand." 646 NOTES ON SECOND TIMOTHY. CHAPTEK I. TIMOTHY EXHORTED TO STEADFASTNESS IN THE FAITH, AND EEMINDED AS TO THE NATURE AND DUTIES OP THE GOSPEL. Verse 1. According to, in reference to. It expresses the purpose of his apostleship, which was to make known the gospel, here called " the promise of life which is in Christ Jesus," or a life promised through Christ. 3. Whom I serve from my forefathers •with pure oonscienoe. He thus alludes to himself as one whose ancestry had a knowledge of the Jehovah God. Although the Jewish na- tion had been unfaithful, yet the knowledge of the only living and true God was alone with them, and that was ground of pleasure. Besides, there may be allusion here to faithfulness on. the part of his immediate ancestry. Why this allusion is made here we can only conjecture. Some refer it to his desire to recall his Jewish origin, others as a ground why to those not thus favored he might speak with such confidence. It rather seems simply to say that this disposition in sincerity or with pure conscience to serve God was not A new thing, but a transmitted tendency, and the same he alludes to (ver. 5) as applicable to Timothy. 4. Greatly desiring to see thee, being mindful of thy tears, etc. His tears had tes- tified before his affection, and he now felt that to see Timothy would fill him with joy. 6. Stir up the gift ; that is, put it to full use. 1 Tim. iv. 14. Putting on of my hands. 1 Tim. iv. 14, Illy hands. In 1 Tim. iv. 14 the laying on of the hands of the presbytery is also mentioned. But he here alludes to his own specific agency because about to urge personal considerations. Ver. 13; ch. ii. 7, etc. 7. A sound mind, self-coi. trol or sobriety, 8. Ashamed of the testimony of our Lord ; be not afraid to bo a witness for God or to defend mo, his prisoner, since this gift of God (ver. 7) puts power and love and self-possession in the place of the fear that discomfits and over- comes. Partaker of the afflictions of the gospel. a sharer in sympathy and in suffering for the gos- pel's sake. According to the power of God, in a de- gree proportionate and correspondent to the power God has displayed for us ; or there may be spe- cific reference to the special gift and power. Ver. 6,7. 9. Galled us with a holy calling, Gal. i. 6 ; Rom. viii. 28, etc. ; Eph. i. 9 ; iii. 11. It is a holy calling, as separating us to a sacred service. 10. Manifest. It was given or secured long before, but not fully declared to open view. Abolished death, made it without the least effect so far as securing to Satan its subject as a trophy. This is what real, unsanctified death means, for death is the wages of sin, neither more nor less. Life and immortality to light through the gospel. The gospel alone shows us how wo may escape the second death and have eternal life ; that is, life here and life hereafter — ^life and immortality. It is life and incprruption in con- trast with death and corruption. 12. Ashamed, overcome. That which I have committed unto him, the hope of eternal life. Against that day, to the final day or the consummation when the crown laid up (ch. iv. 8) will be given. 13. Form, pattern or example. Sound words, healthful doctrine. In faith and love. Hold fast in faith and love, which have their foundation in Christ. 14. That good thing, the gospel or doctrine of salvation which had been entrusted to Timothy thus to preach. It is through the aid of a present Holy Spirit that wo arc to succeed in keeping tlio faith. 15. Paul thus illustrates the danger of unfaith- fulness by some well-known examples. Ver. 13. All they which are in Asia be turned away from me. Asia Minor, or Proconsular 647 Chap. II.] BIBLE NOTES. [Vek. 1-13. Asia, is here referred to. We cannot fully deter- mine whether a defection from the faith is hero recorded, or whether it means that they ceased to defend and sympathize with Paul himself in his trials. "All" is used in the sense of very many. It does not seem necessary to suppose that this means denial of the faith, but rather desertion of himself. Ver. 16. We know that there were parties in the Church disposed to cling to this or that leader, and it is not surprising that in this the time of his sorest trial oven some Christians should desert him. Even the apostles followed Christ afar off in the time of his agony. The persons here especially named are not elsewhere noticed. 16. The Lord give mercy unto the house. Paul asks blessings for his household (ch. iv. 19) as well as himself. 18. In that day. The allusion is to the judg- ment or time of final account. CHAPTER II. FITETHEE INSTRUCTIONS AND EXHORTATIONS TO TIMOTHY AS AN AMBASSADOR FOR CHRIST AND AS ONE INTENDED TO CONSERVE THE PURITY AND PERPETUITY OP THE GOSPEL CHURCH. Verse 1. Be strong, be inwardly strength- ened. 2. Among, in presence of. Faithful men, to such believers as will faith- fully teach and perpetuate this knowledge of the truth. 3. Endure hardness, bear suffering. 4. No man that warreth, etc. An excellent caution against being implicated in the world too much. 5. Strive for masteries, contend in the games. The reference is to the crown or prize re- ceived by one successful in the ancient games. Strive lawfully, according to rule. It must not merely be earnestness, but well-directed ear- nestness, and a readiness to submit to every priva- tion and encounter every difficulty needful for success. The husbandman that laboreth, the labor- ing husbandman. At first the connection here seems obscure, but, as • in ver. 3-5, we have been told how a man is to serve — namely, with single- ness, with laboriousness and according to rule. We are now told that the natural result of this is that the laborer must needs be first partaker of the fruits. The lawful result of devoted labor is per- sonal success, such as makes the laborer himself a first partaker of the fruits. The reference is to spiritual blessing rather than to personal support. 7. Consider, weigh the full import. 8. Remember that Jesus Christ, of the seed of David, was raised from the dead. The apostle thus calls attention to the fundament- al truth of the gospel. Jesus Christ was the fore- told Messiah (seed of David), and his resurrection 648 signified a completed victory over sin and death, and made him the perfect Saviour of his people. 1 Cor. XV. 14, etc. According to my gospel, as taught in tho gospel entrusted to me. This doctrine was the one which Paul had always taught. 9. I suffer trouble as an evil-doer, etc. Although Paul was imprisoned like a malefactor, yet the word of God had free course. 10. Elect's sake, Eph. i. 4, 5, and references. He felt himself thus to be an instrument in the hands of God for their salvation and securement of eternal life. 11. If we be dead with him, we shall also live with him. The idea is plainly ex- pressed. It is that of endurance for Christ's sake, and the assurance that if thus we partake in his death we also shall in his resurrection. Suffei'ing itself is in nowise vicarious or meritorious, but cheerful subjection thereto for Christ's cause is the martyr-proof of heirship to the new life. See also Rom. vi. 5. 12. If we suffer, we shall also reign with him, etc. It will not only be a life, but also one of regal glory, for Christ makes his redeemed ones kings and priests unto God. See references. As suf- fering for his cause is an evidence of devoted confi- dence in him, so denial shows faithlessness, and that if persisted in secures his denial of us. Our un- belief compels him in very faithfulness to deny us. 13. He abideth faithful. Ilis very faithful- ness requires the punishment of the unbelievers as it secures the eternal safety of the faithful. He cannot deny himself, he cannot be un- true to his promises. These are not mere human Chap. III.] NOTES ON SECOND TIMOTHY. [Ver. 1-8. promises, but essential parts of his attributes, tlie expressions of his character, and cannot be ac- cornmodated to our unfaithfulness so as to disre- gard it. 14. About words (ver. 2), mere incidental or extraneous points. Subverting, upsetting, confounding. 15. Nottp be ashamed, not to be discomfited. The general use of the word " ashamed" in Scrip- ture has rcfcicncc to " discomfiture," and not to " mortification." 16. Shun profane and vain babblings, 1 Tim. vi. 20. These babblers will but go on from one error to another. 18. The resurrection is past already. It ■would seem strange that while one class denied a resurrection, another claimed that it was past, were it not that almost every false dogma has an opposing dogma equally inconsistent. We find traces of this belief in those Gnostic views which took death and resurrection to be only terms descriptive of some spiritual state. Even the old doctrine of mctompsychosis could ho thus interpreted. See Num. xvi. 5 and Ilev. ii. 14. 19. This seal, inscription on a seal. Let every one that nameth the name of Christ depart from iniquity. All who pro- fess his name must depart from unrighteousness. 20. In a great house, etc. The Church is here compared to a great house or temple, in which are the pure, as gold and silver, and the base, as wood and earth, and even degrees of these. 21. Purge himself from these, from these vessels of dishonor, such as false teachers and professors. They were to separate from them. 22. Youthful lusts. This is a general cau- tion against any of those excesses to which a want of experience may incline us. Peace, Christian concord. 23. Unlearned questions, ignorant contro- versies. 24. Must not strive. Disputing is not his office-work, as it y^as often that of ancient scholars. Apt to teach, ready to teach, rather than to discuss, and so provoke opposition. Patient, forbearing. 25. Peradventure, by any means. Ackno'wledging, full knowledge. 26. The image is that of intoxicated ones caught in a snare. ■ Who are taken captive by him at his will. This in our English version refers to Satan, hut there is much doubt whether correct gi'amnuitical construction will allow this. There- fore we get the sense, " who are rescued of God to do his will." See Ellicott, Kendrick, etc. Compare ver. 25 and 2 Cor. 10. v. CHAPTER III. FURTHER INSTRUCTIONS AND ENCOURAGEMENTS TO TIMOTHY IN HIS WORK OF CONSERVING THE PURITY AND PERPETUITY OF THE CHURCH. Verse 1. In the last days. We have before seen that this phrase is generally used to denote the close of any dispensation. Here the refer- ence is to the (^losing up of the Christian dispen- sation. Compare 1 Tim. iv. 1. Perilous, severe or troublous. 2. Lovers of their own selves. This is the opposite of charity and unselfishness. Covetous, money-lovers. Blasphemers, llcvilers or evil speakers are here meant. 3. Truce-breakers. It means primarily im- placable or irreconcilable persons, and so breakers of covenant. Incontinent, intemperate or not masters of self. 4. Heady, foolhardy or headlong. Vol. II.— 82 5. Denying the power. They had the formal profession, but by wicked acts denied or gave the lie to its power. 6. Of this sort are they which creep into houses, etc. ]'''also tcacliers or professors are represented as being stealthy and cunning, and unpretendingly making their way into private houses, and leading away silly women and sedu- cing them into sin because of evil lusts. Women also are thus often used as instruments to dissem- inate false doctrines. 7. Ever learning; rather, ever prying or cnrious. It denotes love of novelty rather than knowledge. Blinded by sin and false motives, they do not get hold of truth. 8. Jannos and Jambres. These, according to old Jewish traditions, were the names of tlir 649 CUAP. III.] BIBLE NOTES. [Veu. 9-17 chief sorcerers who withstood Moses in Egypt. See Ex. vii. 11. Reprobate, found wanting; not approved as to professed faith. 9. Their folly ehall be made manifest, their wicked folly shall be openly shown. As theirs also was ; that is, tliat of Jannca and Jauibres. Ex. viii. 18; ix. 11. 10. Fully known, diligently followed. Doctrine, teachings. Purpose, settled object. Rom. viii. 28. 11. What persecutions I endured. It seems as if in thought of what had befallen him he thus exclaims. 12. Godly in Christ Jesus; that is, a con- sistent life in union with him. 13. Seducers, deceivers. Shall wax, will make advance. 14. Continue thou in the things which thou hast learned, etc. The apostle thus de- clares the foundation of the Christian. 16. All scripture, every scripture, the entire written word. Given by inspiration of God, inspired of God. It plainly and strongly denotes God's inl)reathed Spirit in the Scriptures. Instruction, discipline. 17. Perfect, complete, having a complete outfit. The question of inspiration is the question whether the Bible is the Word of God. Its de- cision is therefore fundamental to all Christian doctrine. Prove it to be ever so good in its incul- cation of principles, yet if it is not an "infallible rule of faith and practice," it does not afford that assurance of indisputable reliance which is needed by mortal man in reference to his vital relation- ship to God and immortality. Those who in a very patronizing way speak of it as a very good book, or even admit its authen- ticity as a historical document, if they stop here do not make it the sure foundation of the Chris- tian system. It is something, however, to have the admission that its system of morals is the best ever proposed, and that it is auLlieuli(! ; by wiiicli we mean that it relates matters of fact as they really happened. If its system of morals is the best ever pro- posed, that at least shows it to be worthy of a divine original ; and if it is shown to relate mat- ters of fact as they really happened, that also is something to our purpose; for if we can show that these matters of fact could not have really happened as they did or be recorded as they are 650 without unerring divine direction, then we have the doctrine of inspiration established. "The authenticity of the facts," says Dr. A. Alexander, " is sufficient to demonstrate that the Christian religion is of divine origin ;" and ad- mitting the facts to be of divine origin, since many of them are of a nature supernatural or miraculous, it is, as we will now call it, prubable —and, as we will afterward j)rove it, certain — that the record of these facts is more than natural writing ; that is, inspired. Now the question of authenticity — that is, whether the Bible relates facts as they really hap- pened — must be determined by the usual rules of historical criticism. We are to seek for evidence as to Moses just as we seek evidence as to Herodotus — to credit as historical facts the existence and acts of Paul as we would those of Julius Ciesar. If some things are recorded of Moses and of Paul that are iu our sense of the word more incredible than any- thing told us about Caisar, we are not for that reason to be distrustful, unless a closer and more searching examination of the evidence really re- veals less ground of credibility ; and especially since the history itself accounts for ita own super- human character. Now to such test has the Bible been subjected, the most searching and critical, the most laborious and skeptical ; and it is no assumption to say that it has passed this ordeal. To assume that the whole Jewish nation was mistaken as to the cred- ibility of the Pentateuch ; to reject its internal evidence ; to deny the corroborating evidence of recent discoveries, and to refuse to it the fair vindication which it achieves when subjected to those rigid historic rules which have tried tlie book and cannot reject it; to set aside tlie logic and belief of the largo majority that have nuulc this a special study, and of many who doubted until convinced by this fair process, — is to claim infallibility for self far more unreasonable than any technical difficulties that can be singled out from the nmss of general evidence. in fact, low liistoricMluivo uo much iis the liiI)Io the nature of official state records, and often dif- ferent books, of periods of composition long ajjart, prove and illustrate each other. Eeceut discover- ies as to monumental records and tlio historical facts thus shown have not only overthrown many false objections, but also pointedly corroborated the truthfulness of the Old Testament narrative as to kiugs and cities and customs and events in general. Chap. III.] KOTES ON SECOND TIMOTHY. [Vee. 17. The denial of the authenticity of Scripture, in- volving as it does the denial of the historical record of a chief nation of antiquity, with its suc- ccRSPS and reverses, its glory and its slmmc, its jjrospcrity and ovcrtiirow, candidly portrayed — with tlie incidents of miracle and prophecy, of religion and law, so interwoven therewith as to be inseparable — involving the supposition of im- posture «on the part of eye-witnesses as to events connected with the certified history of Christ and his apostles — is such a palpable outrage upon the laws of historical evidence that of late this ground has not been put forth with any prominence by those who seek to be skeptical. Admitting, then, that the Bible is authentic — that is, that it relates facts whicli really happened ■ — the adniissiou carries with it tlio recognition that as recording events of an extraordinary cha- racter they are either to be explained according to natural laws, or are to be regarded as indicat- ing a divine influence. The attempt to account for the manifold mira- cles both of the Old and the New Testament, to explain the records of prophecy, and to place the whole on .the basis of a mere human and natural sequence of events, has seemed so untenable that this view is not at present put forth with such prominence as to require any rebuttal. If the facts recorded really happened, we have words such as have no parallel in any human book, prov- idences such as are not repeated in human experi- ence, histories written loug in advance of actual occurrence, miracles such as have not been imitated by any carnal power, prophecies which have been fulfilled long after their prediction ; and so evi- dence that the record itself, whether inspired or not, contains a divine revelation. It is a record of superhuman events into which its historical parts and all its composition are so interwoven that the fact of revelation has logical bearing on its inspiration, and the need of divine revelation is not more apparent than that of insi)iration. If there was need of revelation, the need of its rec- ord free from errors of judgment or doctrine or statement — that is, of its inspiration — is almost as palpable ; so that it is hard to separate the idea of special divine utterance from that of special divine record. " It was left for those who chose to style themselves rationalists in modern times to admit the authenticity of the facts recorded in the Bible, while they deny the inspiration of the writers." The Jews and the early Church invariably re- ceived it as the "infallible," impircd "rule of faitii and of practice." They saw in its historical arrangement, in its divine revelations, in its mir- acles unlike any human art, in its prophecy and its history delineated long in advance of events, proofs of iiiaj)iratioii as clear as of revelation. Its authenticity, its relation of matters of fact as they really happened, give it credibility on historic grounds. The character of the record as a whole points to its divine revelation ; and both external and internal evidence, and its testimony as to itself — which, like that of a witness in his own case, is good so soon as credibility is established — all con- spire to make it to be regarded as a testament with the seal and signature of divine reliability; and that can mean nothing short of inspiration. In its composition, as much as in its revelation, it gives evidence of supernatural and superhu- man agency. If you would get hold of a most perplexing piece of logic, study those who, like Dr. Priestly and the Unitarians and Neologists, admit it as a revelation and yet deny it as an in- spiration. The " Thus saith the Lord " occurs so often, the prophecy and miracle are so intrinsically a part of the historical, the whole method of grace rests so much on the recognition of all its parts as equally " the word of God," that he who reads so as to get hold of the construction of the book is in no danger of doubting as to the inspiration of the whole. If fifty skeptics would sit down to single out revelation from in.spiration, or that which is man's word from that which is God's word in it, their very differences would, so far as their testimony is concerned, show that one and another thought that to be the inspired part in respect to which a third doubted. In fact, it has been greatly interesting to me to notice how ill- agreed skeptics themselves are as to which are the weak and which the strong parts of the sacred narrative. It is