a : - — ee Last ae DUKE UNIVERSITY DIVINITY SCHOOL LIBRARY * oo Sy i i) Wye’ gees wi SC ee a Ce : n ake an 1) ; Bi i. fs sh Va hy KPa eb eh ee ; Rate 27 ee ie + s * ia vi, va) 4 : https://archive.org/details/newliteraltrans| A NEW : LITERAL TRANSLATION FROM THE ORIGINAL GREEK, OF ALL THE APOSTOLICAL EPISTLES. WITH A COMMENTARY, AND NOTES, PHILOLOGICAL, CRITICAL, EXPLANATORY, AND ; PRACTICAL. TO WHICH IS ADDED, A HISTORY OF THE LIFE OF THE APOSTLE PAUL. 3u Four Aclumes, BY JAMES MACKNIGAHT, D. D. AUTHOR OF A HARMONY OF THE GOSPELS, &c. THE FOURTH EDITION. JO WHICH IS PREFINED, AN ACCOUNT OF THE LIFE OF THE AUTHOR, VOL. Il. S tt @ OVENENENE @ Om—- LONDON: PRINTED FOR LONGMAN, HURST, REES, AND ORME, PATER- NOSTER ROW 5 AND JOHN OGLE, EDINBURGH. ee : 1809, (wal ceiehichaen a rd ! err Livevrie| Ure gu he i EN LE ube 5 agd ago ag a i AG, RCO OO 2Eiteae sar £6, aOR AONE A HOES ae %Oq PAS EN At Staal Se a, garg " ik Be we ore ge Thee “hv dpi i 4 ° cae Sone sf ca S Diw Ss: AAERO79 : SSIAN ‘CONTENTS {oR --, THE SECOND VOLUME. \ 2 CORINTHIANS, p. 1. Preracr. —Sect. 1. Of St Paul’s design in writing this epistle—2. Of the matters contained in the epistles to the Corinthians, and of their usefulness to the church in every age.—3. Of the time and place of writing the second epistle to the Corinthians. GALATIANS, p 181, Essay V. On the covenant with Abraham, in which it was promised, sect. 1. That God would greatly bless him.—2. That he would make him the father of many nations. —3. That he would give to him and to his seed, the land of Canaan for an everlasting possession—A. That he would be to him and to them, a God in their generations.—5. That in him, all the families of the earth should be blessed.—6. That in his seed, all the nations of the earth should be blessed. Essay VI. On justification. Sect. 1. Of justification, as explained by Paul.—2. Of justification, as explained by James.—3. Of the justification of the heathen.—4. Shewing that faith is with propriety made the condition of justification.—5. Of the time when behevers are justified. Prerace To GALATIANS.—Sect. 1. Of the time when, and of the person by whom the Galatians were convert- ed.—2. Of the time when this epistle was written. —3. Of the. occasion of writing it.—4. Shewing that the decree of the council of Jerusalem, respected the con- verted proselytes only. iv CONTENTS. EPHESIANS, p, 307. Prerace.—Sect. 1. Of the introduction of the Christian religion into Ephesus.—3. That this epistle was direct- ed not to the Laodiceans, but to the Ephesians.—3. Of the occasion of writing it.—4. Of the persons for whom it was designed. 5. Of the time and place of writing it.—6. Of its style—7. Of the Eleusyman, and other heathen mysteries alluded to in this epistle. PHILIPPIANS, p. 431... Essay VII. On the mediation of Christ: Sect. 1. Of his mediation as a priest.—2. Proving that he hath made atonement for sin by his death.—3.' Of his mediation as a prophet, and as a king.—4. Osten to Chrisi’s. mediation as a priest, answered. Prerace to Philippians. Gece, (1. of ai ‘tthe « of the Christian church at Plilippi—2. Of the eccasion of writing this epistle—3. Of the bearers of _ ~ tle, and of the time when it was writen. "A COLOSSIANS, p.519 Prerace, in which the character andmanners of the Co- losstans, are described. Sect. 1. Shewing that Paul preached in Colosse, Laodicea, and Hierapolis.—2. Of the occasion of writing this epistle—3. Of the time when it was written, and of the persons by whom at was sent. Te . ie A NEW LITERAL TRANSLATION OF ST PAUL’S SECOND EPISTLE TO THE CORINTHIANS. PRE F AC E, Secr. 1. Of St Paul’s Design in writing his second Epistle to the Corinthians. wes the apostle sent his first letter to the church at Corinth, he resolved to remain in Ephesus till the fol- lowing Pentecost, (1 Cor. xvi. 8.) that Titus, who carried his letter, might have time to return, and bring him an account of _ the. manner in which it was received by the Corinthians. But _ the rict of Demetrius happening soon after it was sent away, the apostle found it necessary to avoid the fury of the rioters and of thé idolatrous rabble, who were all greatly enraged a- gainst him, for having turned so many of the inhabitants of Asia from the established idolatry. Wherefore, leaving Ephesus, he ‘went to Troas, a noted sea-port town to the north of Ephesus, where travellers, coming from Europe into Asia, commonly landed. Here he proposed to employ himself in preaching the gospel of Christ, (2 Cor. ii. 12.) till Titus should arrive from” Corinth. But Titus not coming at the time appointed, St Paul began to fear that the Corinthians had used him ill, and had disregarded the letter which he delivered to them. These fears so distressed the apostle, that, notwithstanding his preach- ing at Troas was attended with uncommon success, he left that city and went forward to Macedonia, expecting to find Ti- tus. But in this expectation he was disappointed. Titus was not in Macedonia when the apostle atrived. He therefore re- solved to wait in that country, till Titus should come and in- form him how the Corinthians stood affected towards their spi- Titual father. It seems he judged it imprudent to visit them till he knew their state.—In Macedonia, St Paul had many Vou. Il. © A conflicts e PREFACE TO THE SECOND Sect. 1. conflicts with the idolaters, (2 Cor. vii. 5.) who were greatly enraged against him, as all the other idolaters were, for op- posing both the objects and the rites of their worship. These fightings, joined with his fears for Titus, and his uncertainty concerning the disposition of the Corinthians, exceedingly dis- tressed the apostle at this time. But his uneasiness was at length happily removed by the arrival of Titus, and by the a- greeable accounts which he gave him of the obedience of the greatest part of the Corinthians, in excommunicating the inces- tuous person; at which solemn action Titus may have been . present. Much encouraged therefore by the good news, the apostle wrote to the Corinthian church this second letter, to confirm thé sincere part in their attachment to him, and to se- parate the rest from the false teacher who had led them so far astray. To understand this epistle rightly, the reader must recollect, that as Titus spent some time in Corinth after delivering the apostle’s first letter, hé had an opportunity to make himself ac- quainted not only with the state of the sincere part of the church, but with the temper and behaviour of the faction. Wherefore, when he gave the apostle an account of the good disposition of the church, he no doubt at the same time informed him con- cerning the faction, that some of them still continued in their Opposition to him, and in their attachment to the false teacher ; and that that impostor was going on in his evil practices. Far- ther, Titus, by conversing with the faction, having learned the arguments and objections by which their leaders endeavoured to lessen the apostle’s authority, together with the scoffing speech- es which they used to bring him into contempt, we may be- lreve that he rehearsed all these matters to him. Being thus’ - made acquainted with the state of the Corinthian chureh, St Paul judged it fit to write to them this second letter. And that it might have the greater weight, he sent it to them by Titus, the bearer of his former epistle, 2 Cor. viii. 17, 18:—4In this second letter, the apostle artfully introduced the arguments, objections, and scoffing speeches by which the faction were endeavouring to bring him into contempt; and not only con- futed them by the most solid reasoning, but even turned them against the false teacher himself, and against the faction, in such a mater as to render them ridiculous. In short, by the many delicate, but pointed ironies with which this epistle a- bounds, the apostle covered his adversaries with shame, and — shewed the Corinthians that he excelled in a talent which the - Greeks greatly admired.—But while St Paul thus pointedly de- rided the faction and its leaders, he’bestowed just commenda- * tions on the sincere part of the church, for their persevering in» the doctrine he had taught them, and for their ready obedience ae. SO Sect. 1 EPISTLE TO THE CORINTHIANS. v) to his orders concerning the incestuous person. . And to en- courage them, he told them, thathaying boasted of them to _ Titus, he was-glad to-fnd his boasting well founded in every particular. _ The Corinthian church being. pomooned of persons of such opposite. characters, the apostle in writing. to them, was under the necessity of suiting his discourse to them, according to their different characters. And therefore, if we apply.to the whole church of Corinth, the things in the two epistles, which appa- rently were directed to the whole church, but which were in- tended only for a part of it, we shall think these epistles full of inconsistency, if mot of contradiction. But if we understand these things according + as the apostle really meant them, every appearance of inconsistency and contradiction will be removed. For he himself hath directed us to distinguish the sincere part of the Corinthians from the faction, 2 Cor. i. 14. Ye have ac- knowledged us in part, that is, a part of you have acknowledged that we are your boasting.—Chap. ii. .5. Now if a certain person hath grieved me, he hath not grieved me except by a part of you, that I may not lay a load on you afl. tis therefore ‘bist that the matters in the two. epistles to the Corinthians which appear in- consistent, are not really so; they belong to different persons. For example, the many commendations bestowed on the Corin- thians in these epistles, belong only to the sincere part of them. Whereas the sharp reproofs, the poi inted ironies, and the severe threatenings of punishment found in the same epistles, are to be understood. as addressed to the faction, and more especially to the teacher who headed the faction, And thus ‘by discrimi- nating the members of the Corinthian church according to their true characters, and by applying to each the passages which belonged to them, every appearance of contradiction vanishes, Secr.. If. Of the Matters dea sibeD in the Epistles to the Corin thians ; and of their Usefulness to the Church in every age. St PAUL’ S intention in his Epistles to the Corinthians, being to break the faction which the false teacher had formed in their church in opposition to him, and to confute the calumnies which that teacher and his adherents were indus- triously propagating, for discrediting him as an apostle, many of the things contained in these epistles were necessarily pexsonal to him and to the faction. Nevertheless we are not on that ac- count to think lightly of these writings, as fancying them of little use now to the church of Christ. ‘The things in them which are most personal and particular, occasioned the apostle to write instructions and. precepts, which are of. the greatest use to the church in every alee Ei ample, in answering the calumnies 4 PREFACE TO THE SECOND _ Sect. 1. calumnies by which the faction endeavoured to discredit him as an apostle, he was led to mention facts which demonstrate him to have been an apostle, commissioned by Christ to direct the faith and practice of all the members of the church. Such as. his having wrought miracles for converting the Corinthians, and his having imparted to them spiritual gifts after they believed ; his having preached the gospel to them without receiving any reward from them ; not even the small reward of maintenance while he preached to them; his having endured innumerable hardships in the long journeys which he undertook for the sake of spreading the gospel, and heavy persecutions in every country from enemies and opposers, 1 Cor. iv. 11, 12. 2. Cor. iv. 8. xi.° 23. His rapture into the third heaven: with a variety of other facts and circumstances respecting himself, which -we should not have known, had it not been for the calumnies of the Co- rinthian faction, and of the Judaizing teachers, who infested the church at Corinth and other churches, (See Pref. to Galat. Sect. 3.) but which, now that they are known, give us the full- est assurance of his apostleship, and add the greatest weight to his writings.—Next, in feproving the faction for their misdeeds, the apostle hath explained the general principles of religion and morality, in such a manner that they may be applied for regu- Bi lating our conduct in cases of the greatest importance ; and hath delivered rules and advices, which, if followed, will have the happiest influence on our temper. For instance, when he re- buked the faction for joining the heathens in their idolatrous | feasts in the temples of their gods, he hath shewed us the obli- gation Christians are under in all their actions, not to regard their own interest and pleasure only, but to consult the good of their brethren also; and that they are at no time by their example, even in things indifferent, to lead their weak and scru- pulous brethren into sin.—In like manner, when he reproved the Corinthians for eating the Lord’s Supper in an improper manner, he gave such an account of that holy institution, as shews, not only its true nature and design, but the views also and the dispositions with which it ought to be performed.—Fin- ally, the arguments by which the apostle excited the Corinthians to make the collection for the saints in Judea, who, at the time these epistles were written, were in great distress, and the rules by which he wished them to direct themselves in making these collections, are of great and perpetual use for animating the dis- ciples of Christ to perform works of charity with liberality and cheerfulness, © ~ ' ies 6 er To the things above mentioned, we may add, that the epistles to the Corinthians, though suited to their peculiar circumstan- ees, may be read by the disciples of Christ in every age, with the greatest profit, because they contain matters of importance, ores not Sects 1. EPISTLE TO THE CORINTHIANS. P not to ye found any where else in scripture, Such as the long account given in the first epistle of the spiritual men, and of the nature, operation and uses of their gifts ; and of the way in which they exercised their gifts for the confirmation of the gos- pel, and the building of the church; whereby the rapid progress of the gospel i in He first and following ages, and the growth of the Christian church to its present Sener is shewn to be, not the effect of natural causes, but the work of the Spirit of God.— ‘The proof of the resurrection of Christ from the dead, the great foundation of the faith and hope of Christians, is no vice for- mally set forth in scripture, but in the xvth chapter of the first epistle to the Corinthians, where many of the witnesses who saw Christ after his resurrection are appealed to by name, and the times and places of his appearing to them are particularly mentioned ; and their veracity is established by the grievous suf- ferings, sometimes ending 1 in death, which they sustained for witnessing the resurrection of Christ.—In the same chapter, by the most logical reasoning, the resurrection of all the dead at the last day, i is shewn to be necessa rily conneeted with Christ’s re- rection : so that if he hath been raised, they will be raised al- so.—-There likewise the apogtle hath given a circumstantial ac- count of the resurrection of the righteous, and hath described the nature and properties of the body with which they are to rise: from which it appears, that by the re-union of their spirits with their glorious bodies, their happiness will be rendered complete and everlasting. These great discoveries made in the fitst epis- _ tle to the Corin thians, impressed | the minds of the disciples of Christ so strongly in the early ages, that they resolutely suffer- _ed the bitterest deaths with a rapturous joy, rather than renounce their master, and their hope of a glorious: immortality.—And to name no more instances ; by the comparison which the apostle -hath instituted, in the third chap. of the second epistle to the Corinthians, between the inspiration of the apostles the minis- ter of the gospel, and the inspiration of Moses the minister of the law, he hath shewn, that the inspiration of the’ apostle was far more perfect than the inspiration of Moses: so that by this discovery, the apostle hath admirably displayed the excellence of the gospel revelation, and raised its authority to the highest pitch. Before this section is concluded, it may be proper to observe that from the epistles to the Corinthians, and from Paul’s id ther epistles, we learn, that he was the great object of the ha- tred of all the false teachers in the first age, but especially of the Judaizers. Nor is it any wonder that they were enraged _ against him, and persecuted him with the bitterest calumnies. For it was this apostle chiefly who opposed them, in their. un-’ Pighicoes attempt of ene the yoke of the law of Moses, about \ ¢ PREFACE TO THE SECOND Sect. 2 about the neck of the Gentiles. He it was silkewie who te- sisted the introduction of the dogmas of the heathen philoso - phy into the church, by teachers who having nothing in view but worldly considerations, endeavoured to convert the Greeks, at the expence of corrupting the religion of Christ.—In fine, he it was who openly and severely rebuked the false teachers and their disciples, for the licentiousness of their manners.— Yet he was not the only object of these men’s malice. Barna- bas also had a share of their hatred, (1 Cor. ix. 6.) probably be- cause he had been active in procuring and publishing the de- cree of the council of Jerusalem, whereby the Gentile converts were freed from obeying the institutions of Moses. Sect. III. Of the Place and Time of Wi riting the ston Epistle te * the Corinthians + - And of the person by quhom it was sent. OF the place where the apostle wrote his second epistle 1 te the Corinthians, there is little doubt. In the epistle it- self, ii. 12. he tells us, that from Ephesus where he was when he wrote his first Epistle, he went to Troas, and then into Macedonia, to meet Titus, whose return he expected about that time : that while he abode in Macedonia, ‘Titus arrived and brought him the goad news of the submission of the Corinthi- ans ; and that on hearing these tidings, he wrote his second let- ter to them, to encourage them to go on with the collection for the saints in Judea, that the whole might be finished before he — came to Corinth, 2 Cor. ix. 3, 4, 5. T he apostle therefore was in Macedonia, in his way to Corinth, to receive their collec- tion, when he wrote his second epistle to the church i in that ity. The facts just now mentioned, which shew that the apostle’s second epistle to the Corinthians was written in Macedonia, in his way from Ephesus to Corinth, after the riot of Demetrius, shew likewise, that it was written but a few months after the ’ first epistle. For, whether the first was written i immediately , before, or immediately after the riot, there could be but a short interval between the two epistles. Namely, the time of the a- postle’s abode in Ephesus after writing the first letter, and at Troas after leaving Ephesus, and the weeks which he spent in Macedonia before the arrival of Titus ; all which, when joined, - could not make above half a-year at most. Since therefore the © second spistle to the Corinthians was written so soon after the — first, its date may be fixed to the summer of the year 57. For, | as we have shewn in the preface, sect. y. the first epistle was — written inthe end of the year 56, ‘or in the beginning of the ~ year 57. Tt was observed i in sect, i, of this preface, that St Paul’s a secon 4 Sect. 3: © EPISTLE TO THE.CORINTHIANS. I cond. epistle to the Corinthians was sent by Titus, who carried his former letter. This excellent person is often mentioned by the aposile, and was in such-esteem with him, that he left him in Crete to regulate the affairs of the churches there. He seems to have been originally an idolatrous Gentile whom Paul con- verted in his first apostolical journey, and brought with him to Antioch when he returned from that journey. For he took him up to Jerusalem when he went thither trom Antioch to consult the apostles, and elders, and brethreri there, concern- in the circumcision of the converted Gentiles.—Not long after this, Paul undertook his second apostolical journey, for the purpose of confirming the churches he had formerly planted. On that occasion, Titus zccompanied him in his progress til} they came.to Corinth: for ne assisted him in preaching the gospel to the Corinthians. So the aposile himself informs 11s, 2 Cor. viii..23. If any enquire concerning Titus, he is my partner and fal- low labourer in the gospel toward you. _Wherefote, when the a- postle wrote this, having been in Corinth only once, if Titus was his partner and fellow-labourer in the gospel toward the Corinthians, it must have been at Paul’s first coming to Co- rinth when he converted the Corinthians. These particulars shall be more fully explained in the preface to Titus. But it was necessary to mention them here, because they shew the propriety of the apostle’s sending ‘Titus, rather than any of his other assistants, with his first letter to the Corinthians, some of whom had forsaken the apostle, and had attached themselves to a false teacher. ‘Titus being such a person, St Paul hoped he might have had some influence with the Corinthians, to per- suade them to return to their duty. Besides, a number of them having been either converted or confirmed by him, he had an interest in the welfare and reputation of their church. Where- fore, when he joined the apostle in Macedonia, although he had but just come from Corinth, he not only accepted of Paul’s in- vitation to return with him to that city, but being desirous that the Corinthians should finish their collection for the saints, he of his own accord offered to go back immediately, to persuade them to do so without delay, that their collection might be rea- dy when the apostle came. By Titus, therefore, St Paul sent his second epistle to the Corinthians, wh», we may believe, on receiving it, set about the collection in earnest, and finished ie by the time the apostle arrived. $ 2 CORINTHIANS. View.—Caar.t. . 2 CORINTHIANS CHA Pea View and Miustration of the Matters contained in this Chapter. Arts giving the Corinthians his apostolical benediction, : St Paul began this chapter with returning thanks to God, who had comforted him in every affliction, that he might be able to comfort others, with the consolation wherewith he him- self had been comforted, ver. S—7. By this thanksgiving, the apostle insinuated, that one ‘of the purposes of his writing the present letter was to comfort the sincere part of the Corinthian church, and to relieve them from the sorrow occasioned te them, by the rebukes in his former letter.—Next, to shew the care which God took of him as a faithful apostle of his Son, he gaye the Corinthians an account of a great affliction which had befallen him in Asia, that is, in Ephesus and its neighbour- hood, and of a great deliverance from an imminent danger of death, which God had wrought for him: namely, when he fought with wild beasts in Ephesus, as mentioned in his for- mer epistle, chap. xv. 32. and had the sentence of death in him- telf, to teach him that he should not trust in himself, but in God, ver. 8, 9. : When the apostle sent Timothy and Exastus from Ephesus into Macedonia, as mentioned Acts xix. 22. it is probable that he ordered them to go forward to Corinth, (1 Cor. xvi. 10.) provided the accounts which they received in Macedonia gave them reason to think their presence in Corinth would be use-. ful: and that he ordered them likewise to inform the Corin-« thians, that he was coming straightway from Ephesus to Co- rinth, to remedy the disorders which some of the family of Chloe told him had taken place among them. But after Ti- mothy and Erastus departed, having more than ordinary suc- ess, in converting the idolatrous Gentiles in the province of Asia, he put off his voyage to Corinth for some time; bein determined to remain in Ephesus and its neighbourhood till the following Pentecost ; after wiich he purposed to go through Macedonia in his way to Cerinth. This alteration of his in- tention, the apostle notified to the Corinthians in his first epis- - tle, chap. xvi. E—8. But the faction having taken occasion therefrom, to speak of him as a false,, fickle, worldly-minded man, who, in all his actions, was guided by interested views, he judged it necessary, in this second letter, to vindicate him- \ a Sle a et a ee. ge oe, 2 ee eee, Cuar. L—View. 2 CORINTHIANS. 9 self from that calumny, by assuring the Corinthians, that he always behaved with the greatest simplicity and sincerity, ver. 12. —And by declaring, that what he was about to wute on that subject was the truth: namely, That when he sent them word by Timothy and Erastus, of his intention to set out for Co- rinth immediately by sea, ke really meant to do so, ver. 13, 16. —And that the alteration of his resolution, did not proceed either from levity or falsehood, ver. 17.—as they might have known from the uniformity of the doctrine which he preached to them, ver. 18, 19, 20.—-whereby, as well as by the earnest of the Spirit put into his heart, God had fully established his authority with the Corinthians, It was therefore absurd to impute either levity or falsehodd, to one who was thus public- ly and plainly attested of God, to be an apostle of Christ, by the spiritual gifts which he had conferred on his disciples, ver. 22, 28.—Lastly, he called God to witness, that hitherto he had delayed his journey to Corinth, expressly for the purpose of giving -the faulty among them time to repent, ver. 43.—and that in so doing he had acted suitably to his character 5 because miraculous powers were bestawed on the apostles, not to ena- ble them to lord it over the persons,and goods of the disciples, by means of their faith, but to make them helpers of their joy, persuading them, both by arguments and chastisements, to live agreeably to their Christian profession, ver. 24. New TRANSLATION. CoMMENTARY. ~ CHAP. I. 1 Paul, an CHAP. 1. 1 Paul, an apostle of apostle of Jesus Christ Jesus Christ, agreeably to the will of by the will of God, and God, and Timothy, (see 1 Thess. i..1. Timothy * wr brother, note 1.) my fellow labourer in the gos- to the church of God pel of Christ, Zo the church of God which is i# Corinth, fo- which is in Corinth, and to all who Ver. 1.—2. And Timothy. From this it is evident, that Timothy was with the apostle, when the. second to the Corinthians was writ- ten.—Timothy was a zealous preacher of the gospel, the apostle’s constant companion (See 1 ‘Lim. Pref. sect. 1.) and one, of whose ability and integrity the Corinthians had received recent proofs, dur- ing his late visit to them, 1 Cor. xvi. 10. His testimony, therefore, ‘to the things written in this epistle, might have had weight, even with the faction, to convince them, that when the apostle sent them word by him and Erastus, that he in'ended to go directly from E- phesus to Corinth; (See IMustration) he was perfectly sincere, as be declares, ver; 13—16. And that when he altered his resolution, and delayed his visit, it was on motives purely conscientious.—By allowing Timothy to join in his letter, the apostle did him the greatest honour, and highly advanced his credit with all the churches of Achaia. See 1 Thess, Pref. sect. 3. : Vor. 1}: B 2. Re 10 profess to believe in Christ, who are in all the province of Achaia. 2 Grace be to you, with peace, tem- poral and eternal, from God our common father, the author of every blessing, and from the Lord Jesus Christ, by whom the Father dis- penses his favours. 3 Praised be the God and Father of our Lord Jesus Christ, (Ephes. i. 3. 1 Pet. 1. 3.) the author of tender mer- cies to sinners, and the God who be- stows all consolation on the faithful disciples of his Son ; 4 Who comforteth us in all cur af- fiction, that we may be able to comfort them who are in any affliction, whe- ther of body or mind, dy explaining to them from our own experience, the consolation wherewith ce ourselves are comforted of God.» What that consolation was, see in the note on ver, 3. 5 For as the sufferings for Christ and his gospel, abound in us, so also our consolation under them, aboundeth through the, promises of Christ per- formed to us. 2, Who are in all Achaia. 2 CORINTHIANS. Cuap. I. gether with all the saints who are in all Achaia : # 2 Grace BE to you, and peace (see Rom. i 7. note 4.) from God our Father, and FRom the Lord Jesus Christ. 3 (Evacyzr@, 1 Cor. x. 16. note 1.) Praised BE the God and Father of our Lord Jesus Christ, the Father of tender mer- cies, and the God of all consolation, 4 Who comforteth us in all our affliction, that we may be able to com- fort them who are in any affliction * by the consola- tion wherewith we our- selves are comforted of God. 5 For as the sufferings. for Christaboundinus, so also our consolation ? a- boundeth ¢hrough Christ. Corinth being the metropolis of the province of Achaia, (see 1 Thess. i. 7. note.) the brethren of Achaia, no doubt, had frequent intercourse with those in Corinth, and by that means had an opportunity of hearing this letter read in the Christian assemblies at Corinth. But as they had equal need with ihe Corinthians, of the admonitions and advices contained in this letter, it was addressed to them likewise, that they might be entitled to take copies of itin order to read it in their public meetings, for their own edification. See Essay 11. page 57. Ver. 4. To comfort them who are in any offiction. According to Locke, the apostle in this passage insinuated, that by his own afllic- tions he was qualified to comfort the Corinthians, under the distress of mind which they felt from a just sense of their errors and mis- carriages. But the afflictions of which the apostle speaks, were chiefly outward afflictions 5 being the same with those which he him- self suffered, as is plain ot ver. 6, 7. Ver. 5. Our consolation aboundeth ‘through Christ The cofisolation @f which the apostle speaks; was derived from the presence of ie wit Cuap. I. . 6 (Eis 2, 106.) Whe- ther therefore we be af- flicted, rr 1s for your consolation and salva- tion, whch is wrought in YOU by enduring the same sufferings which we also suffer : or whether we be comforted, 11 1s for your consolation and sal- vation. 7 And our hope (ize, 307.) concerning you is jirm, knowing that as ye L c are partakers of the suf- ferings, so also SHALL YE BE of the consolation. . 8 (Tae) Wherefore, we would not have you ig- norant, brethren, concern- ing our affliction, which happened to us in Asia, * that we were exceeding- ly pressed above OUR strength, in so much that we despaired even of life. pel, and from the 2 CORINTHIANS. 1 6 Whether, therefore, we be afflicted, it ts for your consolation and salvation, which is accomplished by the influence of our example, animating you pa- tiently to endure the same sufferings, which we also patiently suger : or whether we be comforted by God’s de- livering us from sufferings, or by his supporting us under them, zt zs de- signed for your consolation and salva- tion, by encouraging you to hope for the like support and deliverance. 7 And .eur ‘hope concerning your consolation and salvation is firm, know- ing, that as ye are partakers of our sufferings, so also shall ye be of the con- Soldtion, witich we derive from the discoveries and promises of the gos- assistance of Chrise. 8 Wherefore, I would not have you ignorant, brethren, concerning the- great afliction which befel mein Asia, namely, when I was constrained to fight with wild beasts, at Ephesus, that I was exceedingly pressed down 3 that affliction being greater than I thought rayself able to bear, in so much that I despaired even of life on that occasion. with him in his affliction; from a sense of the love of Christ shed abroad in his heart ; from the joy which the success of the gospel gave him ; from the assured hope of the reward which was prepared for him; from his knowledge of the influence of his sufferings to en- courage others; and from the enlarged views which he had of the government of God, whereby all things are made to work for good to them who love God; so that he was entirely reconciled to his sufferings. Ver. 8. Affiiction which happened to us in Asta. This is under- stood by some, of the riot of Demeirius, when they suppose the apostle was thrown to the wild beasts. But as he did not go into the theatre then, (Acts xix, 30.) but kept himself concealed from the rioters, he ran no such risk of his life on ihat-eccasion, as to make him pass a sentence of death on himself, ver. 9. and say he was delivered from so great a death, ver. 10. 1 therefore suppose with Whitby, that this terrible death of which'he was in danger, was his being torn in pieces by the wild beasts with which he fought in E- 2 . phesus 12 2 CORINTHIANS. 9 However, I was suffered to pass sentence of death on myself, to teach mes that 1 i dangers, I should not trust in mysel', but in God, who preserveth the living from death, and even rais- eth the dead to life ; 10 Who delivered me from so terri- ble a death, and doth deliver me daily from the dangers to which Tam ex- posed, aud in whom I trust that he will deliver me, while he needs my service. 11 Ye also-warking together in se- cret for me by earnest prayer to God, in such a manner, that the gracious g ift of deliverance from dearhy which cometh io me through the’ prayers of so many devout persons, may by many persons be thankfully acknowledged on i7y account, Cuar. L 9 However, we had the sentence of death * in ourselves, that we should | not trust in ourselves, but in baie raiseth the dead ; 10 aie deliveted us from so great-a death, and doth deliver: in whom we trust that he will yet deliver Us 5 - , 11 ¥¢ also working to- gether secretly for us by prayer, * so as the gift) which COMETH to us * through many persons, may by many persons be thankfully acknowledged for us. hesus on-another occasion mentioned 1 Cor, xv. 32. See note 1. Pp ’ on that verse. Ver. 9.—1. Hawever we had the sentence of death in ourselves. Amoxeipe re Severe. literally, she answer of death. See Ess. iv. 32. —The sentence of death, is that which the apostle, when ordered to fight with wild beasts, pronounced on himself in his own mind. See. preceding note. 2. But in Ged who raised the dead. The apostle in his former epistle, having proved the resurrection of the dead by many irre- fragable arguments, mentions that instance -of the power of God here with exultation, as a solid foundation for his expecting deliver- ance in the most perilous situations ; and the rather, that formerly he himself had been raised from the dead in Lysine Acts xiv. 19, a Ver. 11.—1. ¥ also working together secretly for us by prayer. From this we learn, that the most eminent saints may be assisted and benefited, by the Beyer of persons much inferior to them in station and virtue. It is therefore a great encouragement to us to pray for one another, and a reason for our desiring each others Barly ers. That the gift which cometh to us. The word xeegiapetey translat- ed OP, being commonly used by St Paul to denote a sprritual or mi- raculous ps it may have been used on this occasion to insinuate, that his deliverance was effected by some speci2! interposition of the power of God. And truly something of that kind was necessary to accomplish his deliverance from a death which he thought ine- yi stable, Ver. Cuar. IL 12 For our boasting is this, * the testimony of our conscience, that with the greatest simplicity and sincerity,” not with carnal wisdom, ? but with the grace of God, * we have behaved in the world, and more especially (xe; 293.) among you. 13 For we write no other things fo you than what ye read,* (@ xa, 195.) and also acknow- ledge,? and I hope that ‘even to the end ye will acknowledge ; 14 (KeSw; xx, 208. 2 CORINTHIANS. > 1$ 121 think myself entitled to the prayers of the faithful, and am per- suaded that God will hear their ptayers on my behalf, Because my boasting i is this, the testimony of my con- science, that with the greatest simplicity and sincerity ; not with carnal wisdom, but with the gracious assistance of God, I have behaved as an apostle every awhere, and more especially among you. 13 For in what follows, ver. 15, 16. I write no other things to yeu, than © what are implied in the obvious meaning of the words which ye read, and also acknowledge to be my mean- ing, and I hope that to the end of your life, ye will acknowledge, that 1 al- ways write sincerely. 14 This hope I entertain, seeing Ver. 12.—1. Our boasting is this. The apostle sets the ground of his boasting, namely, the testimony of his conscience, that with sim- picity, &c. in opposition to the ground of the false teacher’s boast-, ing, namely, his Jewish extraction, aud his enjoining obedience to ‘the law of Moses, a3 necessary to Saber ws 2- That with the greatest simplicity and sincerity. Ey amderass was edmgirese ve Ove, literally, with the simplictty and sincerity of God. This is the Hebrew superlative, the greatest simplicity and sincerity. | Ess. iv. 27. Or, it may signify, that smplicity and sincerity which proceeds from the fear of God: or that simplicity and sincerity which Ged requires in the apostles cf his Son. _~ 3. Not with carnal wisdom. What that was, the apostle tells us afterwards, chap. iv. 2,5. where he contrasts his own behaviour with that of the false teacher. ‘ : 4. But with the grace of God. Wis behaviour was suitable to the gracious dispositions which God had implanted i his heart, and to the assistance which from time to time he had granted to bisa. _ Ver. 13.—1. I write no other things to you thin what ye read. It Seems the faction had affirmed, that some passages of Paul's fonact _detter were designedly written in ambiguous language, that he might afterwards interpret them, as it suited his purpose. He therefore told them, that the apology for altering his resolution respecting his journey to Corinth, which he was going to write to them, was to be understood by then according to the plain obvious meaning of _ words, 2, And also acknowledge. This the apostle was warranted to say, by the account which Titus had given.him, of the good disposition of the greater part of the Corinthian church. Ver ‘ 1% indeed a part of you have acknowledged me as an apostle, of whom ye boast on account of his faithfulness: even as ye also will be my boasting at the day of judgment, on account of your perse- verance in the faith and practice of the gospel. 15 And in this persuasion that ye believe me a faithful apostle, J sin- cetely purposed to come to you first, that ye might have a second gift of the Spirit, as soon as possible, by the imposition of my hands. 16 And after wintering with you, I Cor. xvi. 6. from you to pass through into Macedonia, and from Macedonia, to come again to you, and by you to be sent forward into Judea, with your collection for the saints. 17 Wherefore, having purposed this, Did I forsooth use levity, when I al- tered my resolution? Or the resolu- tions which I form, Do I form them from carnal motives, so as with me 2 CORINTHIANS. Cuapr. IL 218.) Seeing, indeed, ye have acknowledged us in part, that We are your boasting, even as ye also_ WILL BE ours, m the— day of the Lord Jesus. 15 And in this persua-_ sion purposed to come to you first,* that ye might have a second gift ;* | 16 And (3a, 121.) from you to pass through into Macedonia,and from Macedonia to come again to _ you, and (i9') by you to be sent forward into Judea. — 17 Wherefore, having purposed this, did I, for- . sooth, use levity ?* or the things which I purpose, do I purpose according” Ver. 15.—1. I purposed to come to you first. So wewregoy signifies here. See Parkhurst’s Diction.— As soon as the apostle was inform- ed by some of the family of Chloe, that dissensions had arisen among the Corinthian brethren, he determined to go to Corinth first, that is, before he went into Macedonia. His intention was, to go straight-_ way to Corinth by sea, because he wished to be there soon, in the expectation that his presence zmong the Corinthians would put aw end to iheir divisions, either in the way of persuasion, or of punish= ment. Wherefore, to prepare the Corinthians for his coming, he notified his resolution to them by Timothy and Erastus. Bu; after their departure, waving great success in preaching, and the messen- gers from Corinth arriving with a letter from the simcere part of th church, the apostle judged it prudent to delay his visit to. Corinth to give them who had sinned time to repent. And therefore in- stead of going straightway to Corinth by sea, he teselved to gob the way of Macedonia. ‘This alteration of his purpose, he signifie to the Corinthians in his first epistle, chap. xvi. 5,.6, 7. 2. That ye might have a second gift. So our translators have ren: dered the word yes, chap. viii. 4. I think the word is here put fo eee a spiritual gift, in which sense it is used, Rom. xii. 6 phes. iv. 7. Ver. 17.—1. Did I, forsooth, use levity? Was thealteration o my purpose a proof that I formed it without due consideration. 2.G Cuap. I. to the flesh,” so as with me yea should be yea, and nay, nay,*? AS IT SUITS MY DESIGNS? - 18 But as God 1s faithful,* (et, 260.) cer- tainly our word which WAS to you, was not yea and nay. 19 For the Son of God, Jesus Christ, who was preached («) ¢o you by us EVEN by me and Silva- nus,’ and Timothy, was not yea and nay, but (s) through him was yea. 20 ((Ocar. yap, 97.) And whatever promises of God WERE PREACH- ED (from ver. 19.) by us, WERE (», 167.) through him yea, and through him amen, ' fo the glory of God. ‘this Chapter. 2 CORINTHIANS. 15 what I say Iam to do, should be done, and what I say I am not to do, should not be done, according as it suits some worldly view, without any regard to my own declarations. 18 ‘But as certainly as God is faithful, our promise which was sent to you by Timothy and Erastus was not yea and nay, aS it suited some carnal purpose. 19 This ye may believe, when ye consider that I never used any de- ceit in preaching. For the Son of God, Jesus Christ, who was preached to you by us, even by me, and Silvanus, and Timothy, was not preached differ- ently at different times, but through his assistance was preached in the same manner at all times. 20 And whatever promises of God were preached by us, concerning the pardon of sin, the assistance of the Spirit, the resurrection of the dead, and the life everlasting, were through Chris?’s inspiration, at all times the same, and through Christ's power wil? be verified to the glory of God. i aA 2. Or the things which J purpose, &e.- See the View prefixed to 3. Yea should be Yea, and Nay, Nay? See James v. 12. (+ Ver. 18. But as God ts faithful. The original phrase aie@ « @:@ is the same form of an oath, with The Eternal liveth ; that is, as certainly as the Eternal God liveth: Ver. 19. And Sifvanus. las. This is he who in the Acts is called S7- He was a chief man among the brethren at Jerusalem, and one of the Christian prophets, Acts xv. 32.—After the council of Jeru-, salem, he accompanied Paul in those journies through the lesser Asia and Greece, which he undertook for spreading the light of the gospel.—Silas was so muchi esteemed by the apostle’s converts, that St Paul inserted his name in the inscriptions of several of his epis- Hes. By him, likewise, the apostle Peter sent his first epistle to the brethren of Pontius, Galatia, Cappadocia, Asia, and Bithynia, 1 Pet. v. 12. Ver. 20., Were through him Yea, and through him Amen ; Were through his inspiration preached in one uniform manner, and as things absolutely certain. For if the Son of God was really mani- fested in the flesh, and dwelt among us, if he wrought sie rom 16 2 CORINTHIANS. Cuap. I. 21 Now he who establisheth my 21 Now he who esta- authority with you, as an apostle of blisheth us with you in Christ, and who hath consecrated me Christ, and wHo hath to that high office, by the gifts of anointed * us, 1s God, the Spirit 7s God, 22 Who, to shew that I am an 22 Who hath also apostle, and to fit me for that office, sealed" us, and given us hath also sealed me, and given me the the earnest* of the Spi- earnest of the Spirit in my heart; the rit in our hearts. spiritual gifts abiding in me. ‘ey 23 Now, that ye may believe me 43 Now I call on God in what Iam going to say, Icallon 48 a witness (se) against from the dead, and ascended into heaven, and gave spiritual gifts to” his disciples, there can be no doubt of the fulfilment of all the pro- mises which he commissioned his apostles to preach to mankind in God’s name. Besides, the incarnation, miracles, resurrection, and ascension of the Son of God, being things as great and strange, as | the things which Ged hath promised to us, the greatness and strange- | ness of the things promised, can be no impediment to our believing them,—Yea (sas) was the word used by the Greeks for affirming any thing ; Amen was the word used by the Hebrews, for the same purpose, ‘ | Ver. 21. Who hath anointed us. Priests and prophets, as well as kings, were consecrated to their several offices, by the ceremony of anointing. Zo anoznt, therefore, is to set apart one toan ofhce. The gifts of the Spirit are called an unction, 1 John ii. 27. Ver, 22.—1. Who hath also sealed us. Anciently seals were used for marking goods, as the property of the person who had put his _ seal on them, that they might be distinguished from the goods of othets. Thus, all believers are said to be sealed with the Spirit which was promised, Ephes. i. 13. iv. 30, because they were thereby mark- ed as Christ’s property. Thus likewise, the servants of God are said to be sealed in their foreheads, for the same purpose, Rev. vii. 3.— ix. 4, ‘The apostles, therefore, being sealed of God, they were there-_ by declared to be his servants, and the apostles of his Son, and could | not be suspected either of fraud or falsehood. See another use of - seals, Rom. iv. 11. note 1. ae | 2. And given us the earnest of the Spirit in our hearts. Servants_ being hired by giving them earnest-money, the apostle, in allusion ta_ that custom, says, God hath given us the earnest of the Spirit in our hearts ; he hath hired us to be the apostles of his Son, by giving us” the Spirit, or spiritual gifts, 1 Cor. xiv. 32. “These gifts are called the earnest with which the apostles were hired, because they were to” them a sure proof of those far greater blessings which God will be- stow on them in the life to come, as the wages of their faithful ser- vice. For the same reason, all believers are represented as having the earnest of the Spirit given them, 2 Cor. v. 5. Ephes. i. 14 note l, of " Ver SEES Sp ES 22 onlays 2 ol | Cuar. I. - 2g CORINTHIANS. 17 my soul,’ That sparing God as a witness against my soul, if I you I havé not as yet come do not speak truth, that to avoid pu- zo Corinth. nishing you, I have not as ytt come to MRE” 5 Corinth; wishing to give you time to repent. 24 (Not (er, 254.) be- 24 I speak of punishment, not be- cause we lord it over you cause we apostles exercise absolute do- THROUGH the faith,’ but minion over you through the gospel, but qe ate joint workers of by fatherly chastisements, we are _ your joy : for by the faith jeint workers of your joy: for by perse- “ye stand.” vering in the gospel, ye stand in the favour of God. | Ver. 23. I call on God as a witness against my soul. This is a solemn imprecation of the vengeance of God upon himself, if he de- parted from the truth in what he was about to write. With this im- precation the apostle begins his apology, for altering his resolution respecting his journey to Corinth. And as he contimues it in the next chapter, to ver. 5. either that chapter ought to have begun here, or this chapter should have enced there. Ver. 24.—1. Not because we lord it over you through the faith. Vhat this is a proper translation of the passage, is evident from the position of the Greek article. For the apostle does not say, sx or wugievoney rns buow aistws, but ax eas xugievopey inwr, ons wistes, Nol be- cause we lord it over you (supply de afier igo, in this manner xv- guevomey deem» die ms wistws,) through the faith. Ox we may supply the word sxx before tas wisews and translate the clause thus, o1 ac- count of the faith, namely, which ye profess. One or other of these prepositions. must be supplicd in this clause, because the apostle could not say with truth, that he and his brethren apostles, had not dominion over the faith of all who professed to believe the gospel. By the inspiration of the Spirit given them, they were authorised a judge, or rule, the twelve tribes of Israef, (Maith. xix. 28.) that is, to direct the faith of all the people of God, the spiritual Israel. “But they had no dominion given them over the persons and goods of those who believed. The faith of ‘the disciples was to be advan- ced only by exhortations. and admonitions ; and if fatherly chastise- ments were to be administered in a miraculous manner, it could only be done, even bv the apostles, according to the suggestion of the Holy Ghost. For in that manner all their miraculous powers were exercised, 1 Cor. xij. 9. note 2. 2. For. by the faith ye stand, (Esnxare, 10.) This clause may be translated, fa the faith (that is, in the gospel) ye stand free. Your teachers have no dominion either over your persons or goods, on ac- count of vour being Christians Geib pA, Pon (ET: View and Illustration of the Subjects in this Chapter. nh ita apostle’s apology for delaying his visit to the Corinth-— ‘* —ians, which was begun in the preceding chapter, is con- - Vou, JI. Le tinued 18 2 CORINTHIANS. View.—Caap. U- tinued in this. Earnestly desirous of their repentance, he had delayed to come, having determined with himself not to come among them with sorrow by punishing the guilty, if he could by . any means avoid it, ver. 1, 2.—And therefore, instead of com- ing to punish them, he had written to them, that he might have joy from their repentance, ver. $.—And, in excuse for the se- verity of his first letter, he told them, that he wrote, it,in the deepest affliction; not to make them sorry, but to shew the greatness of his love to them, ver. 4, : On receiving the apostle’s former letter, the sincere. part of the Corinthian church, which was much more numerous than the faction, immediately excommunicated the incestuous per- son, in the manner they had been directed. And he appears to have been so affected with his punishment, that in a little time he dismissed his father’s wife, and became a sincere penitent. Of these things the apostle had been informed by Titus, who I suppose was present at his excommunication. ‘The apostle there- fore in this letter, told the Corinthians, that the punishment they had inflicted on their faulty brother, having induced him to repent of his crime, they were now to forgive him, by tak- ing him again into the church ; and even to confirm their love to him, by behaving towards him in a kind and friendly manner, Jest A should dyive him to despair, ver. 5—12.—Farther, to make the Corintilians sensible how much he loved them, the apostle described the distress he was in at Troas, when he did not find ‘Titus there, from whom he expected an account of their affairs. (See Preface, sect. 1. page 299.) For although he had the prospect of much success in Troas, he was so uneasy in his mind; that he could not remain there, but went forward to Macedonia, in expectation of meeting ‘Titus. ‘In Macedonia, his distress was somewhat alleviated, by the success with which his preaching was attended. For in Macedonia, God caused — him to ride in triumph with Christ, having enabled him to over- come all opposition, ver. 13, 14.—The idea of riding in triumph with Christ, naturally. led. the apostle to describe the effects of his preaching, both upon believers and unbelievers, by images taken from the triumphal processions of the Greeks and Ro- mans, vey. 15, 16.—This beautiful passage, he concluded with | a solemn affirmation, that he did not, like some others, corrupt _ the word of God with foreign mixtures; but always preached it sincerely and disinterestedly, as in the ‘sight of God, ver./17. —By thus speaking, he plainly enough insinuated, first, that the false teacher, on whom the Corinthians doated, had corrupted the word ef God from worldly motives : and, secondly, that his — own success was owing, in a great measure, to the faithfulness with which he preached the doctrines and precepts of the gos- — pel, however conerary, they might be to the prejudices and pas- “oe sions / 2 CORINTHIANS. 19 sions of mankind : owing likewise to the disinterestedness of his conduct, which being evident to all with whom he convers~ ed, no one could suspect, that in preaching the gospel he pro- posed to acquire either riches, or fame, or worldly power among Cuap. Il.—View. his disciples. New TrnsLArion. CHAP II. 1 (As, 104.) Besides,{ determined this with myself, mot to come “again * to res with sor- row. - 2. For if I should muke you sorry, (reat, 218.) verily who is it that could make me glad, unless the same ' who fs made sor- ty by me? 3 (Kas) Wherefore, wrote ¢9 you this very thing! that coming I might not have sorrow FROM THEM. by whom J ought to rejoice being firmly persuaded concerning you all, that my joy is THE joy of you all.” Ver. 1. Not to come again to you with sorrow _ ComMMENTARY. CHAP. II. 1 Besides, I allowed the disobedient: time to repent, be- cause I determined this with myself, not to make my second visit to you, so as to occasion sorrow to you. 2 For if I should make you sorry, by punishing your disobedient brethren, who is it that could give me joy, unless the very same, who ts made sorry by me? After thus making you sorry, I could not expect that pleasure from your company, which I should otherwise have enjoyed. 3 Wherefore, 1 wrote to you this very thing, to excommunicate the incestuous person, and to forsake your evil practices, (1 Cor. iii. 3. vi. 8,9. x. 6—10.) that. coming again to Corinth as I proposed, I might not have sorrow from the punishment of them, by whose repentance I ought to rejoice. ‘This joy I still expect, being firmly persuaded concerning you all, that my jay is the joy of you all. As the’ apostle did not come to them at the first with sorrow, hiss word! aaaw) here translated again, seems to be used in the serise given in the commen- tary : unless the apostle had in his eye, the distress he was in w hen he first came to Corinth, and which he has described, 1 Cor. ii. 3. « Ver. 2. Unless the same who is made sorry by me? The apostle knowing that the sincere part of the church viticid be made sorry by his punishing their disobedient brethren, wished not to distress his friends, by punishing. his enemies. Wer. 3.1. L wrote to you, rere eure, this very thing. This ex- pression is different from that in ver, 9. ; wrote, «is tere, for this end also. Lhe former denotes the thing written ; the Jatter, the end for which it was written. Locke makes the thing written, to be the command to excommunicate the incestuous person. I understand it more generally, as in the commentary. See chap. xii, 21. 2. Lhat my soy 1s the joy aa all, Kither the apostle is speak- 2 ing 20 4 To this, do not object the sharpness of my former letter. For out of much affliction and distress of heart, on account of your misbeha- viour, J wrote to you in the manner ye think severe, with many tears, not to afflict you, but that ye might know the exceeding great love which I have to you, by my earnestness to procure the amendment of the disobedient. _5 Now, if the incestuous person hath grieved me by persuading so many to countenance him, he hath not gricved me, except by misleading a part of you. This I mention, that I may not lay a load of accusation on you all indiseri- roinately, as having encouraged him in his crime. 6 And seeing he is now penitent, Sufficient for wae @ person, both in de- gree and continuance, is this punish- rie Ver. 13. Taking leave of thems. Arorazausy@ wvtos, literally giving them commands. But because persons who are about to leave their friends for some time, give their commands to ipbeim, the > is used for taking leave of, or bidding farewell to one’s friends. q Ver. 14.—1. Causeth us to triumph with Christ. The original” phrase SgremZaverrs nuxs, signifies, Who carries us along in triumph with Christ. For the neuter verb is here used transitively, See Ess. iv. 7. This is an allusion to the custom of victorious generals, who in their triumphal processions carried some of their relations wit! them in their chariot. | 2. Diffuses the smell of the knowledge of him in every place. 1 triumphs, the streets through which the victorious general passe wer Cuap. IL. 2 CORINTHIANS. 23 the knowledge of him,* in Christ in every country ; a smell more every place. y grateful to the mind, than the finest j ; odour to the senses. 15 For we are through 15 For by our preaching, we are God a fragrant smell of through God, a fragrant smell of Christ Christ, ameng the saved, as Saviour, both among the saved, and and among the destroyed. among the destroyed, See ver. 16. note I. ; 16 To these indeed wE 16 . these, indeed, who are to be ARE the smell of death, destroyed, this fragrant smell of ENDING in death ; * but Christ, is a deadly smell ending in to the others, the smell of their death, but to the others who are life ZNDING in life: tobe saved, it is a wivifying smell and for these things who | ending in their life. And for things is fit ? so important, who, that considers them, can think himself fit ? sere Strewed with flowers, Ovid. Trist. iv. Eleg. 2. line 29. The people also were in use to throw flowers into the triumphal car, as it passed along. ‘This, as all the other customs observed in triumph- al processions, was derived from the Greeks, who in that manner honoured the conquerors in the games, when they entered into their respective cities. Plutarch (Emil. p. 272.) tells us, thet in trium- phal processions, the streets were, Sussauatay wrngss, full of incense. Ver. 16.—1. To these indeed, ut 1s the smellof death, &c. All ‘who are acquainted with ancient history, know that the captives of greatest note, followed the triumphal chariot‘in chains, and that some of them had their lives granied to them; others were put to death immediately after the procession ended. Wherefore to such, the smell of the flowers and of the incense with which the procession ‘was accompanied, was, ecya Savave sc Savarer, a deadly smelling, end- ing in their death. But to those captives who had their lives grant- ed to them, this was, soya Cans ss Con, a smell of life; a vivitying refreshing smell, which ended in /ife to them. In allusion to the method of a triumph, the apostle represents, ‘Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and cther ministers of ihe gospel, and followed by all the idolatrous nations as his captives. Among these, the preachers of the gospel diffused the smell of the knowledge of Christ, which to those who believed on him, was a vivifying smell ending in life to them. But to the unbelievers, the smell of the knowledge of Christ, was a smell of death ending in death, if they continued in unbelief. (2. And for these things who ts fit? This in the Vulgate version is, Et ad hac quis tam idoneus, And for these things who is so fit 2 name- ly, as we. The Ethiopic version, and the Clermont, and St German MSS have here, éerws, thus ft, which Mill takes to be the true teading, because the apostle says, chap. iii. 5. Our fitness is from God ; and because in ver. 17. of this chapter, he mentions as the ®: ; reason 2 CORINTHIANS. _Cuar. Il. 17 However, we are not like ithe 17 (Lag, 98.) Howe- alse teacher and his associates, who ver, we are not ike man ndulterate the word of God, by mixing who adulterate the wor false doctrines with it, for the sake of God: 1 but (as, 319.) of gain, But really from sincerity, really from sincerity, yer really by inspiration from God, in (arru as) yea really from the presence of God, we speak concern- God, in the sight of ing Christ. God, we speak (#, 168.) concerning Christ. Ss) A - reason of his fitness, we are rot like others, whd adulterate the word of God. Ver. 11. Like others, who adulterate the word of God. Aw the oti- ginal it is, xa7mAevertes, treating as tavern-keepers, the word of God. Persons of that profession, often adulterated their wine with water, that in selling it they might have the more profit. So Isaiah tells us, 1.27. LX X. Kewnra ov pioyeos rev osvoy ders, Thy vininers mtx the wine with water. By this metaphor, the best Greek writers re- presented the arts of Sophists, who to make gain of their lectures, mixed their dectrine with falsehoods, to render it acceptable. to their disciples, Lhe apostle used this metaphor, to shew that he did not, like the false teacher, mix falsehoods with the gospel, for the purpese of ple asing the vitisted taste of his hearers; but he preached it sin- cerely, in the presence of God, who had sent him to preach it, and whose eye was always on ane —In what manner the false tock at Corinth, corrupted the word of God, to render it agreeable to the learned Greeks, see Pref. to 1 Cor. sect. 4. CHAP. Ill. Picw and Hlustration of the Reasoning in this Chapter. “HE things mentioned in the beginning of this chapter, % shew that the false’ teacher had established himself at Co-, rinth, neither by working miracles, nor by communicating to | the Corinthians spiritual gifts, but by producing letters of res, commendation, from some brethren in Judea, and by talking in| a vaunting manner of his own talents. For in allusion to’ these things, the apostle asked the Corinthians ironically, whether in order to obtain credit with them as an apostle, it was necessary | that he should a second time prove his apostleship ? or, if he | needed as some (the false teacher) letters of recommendation, | either to them, or from them? ver. 1.—And to heighten the irony, he told them, that they themselves were a copy of the | letter of recommendation which he carried about with him not from the brethren of any church, but from Christ himself | which original letter was written on his own heart, and wz | known and read of all his converts, ver, 2.—A copy of this let ter] | a UL—View. 2 CORINTHIANS. 25 ter fe apostle told the Corinthians he had ministered, or fur- nished to them, written not with ink, but with the Spirit of the living God, not on tables of stone, but on the fleshly tables of their own heart, ver. 3.—A recommendation of this sort he told them was a just matter of boasting, and was afforded to him by Christ in the presence of God, ver. 4.—Consequently, it was afforded to him by God’s authority. It seems the false teacher extolled the law of Moses above _the gospel of Christ, and assumed to himself great authority on account of his knowledge of that law. Wherefore, in the re- maining part of this chapter, the apostle by the strongest argu- ments demonstrated to the Corinthians, that the law of Moses was much inferior to the gospel of Christ. The law was a dispensation of ¢he /etter : But the gospel was a dispensation of the spirit: The law killed every sinner, whether he was peni- tent or not, by its dreadful curse: But the gospel gives life to all penitent believers without exception, by its gracious promi- ‘ses, ver. 5,6. The gospel therefore is a covenant of life, but the law @ covenant of death.—Farther, he observed, that if the ministration of the covenant of death engraven on stones, co- vered the face of Moses its minister, with such an outward glory, that the children of Israel could not look stedfastly on him, after he came down from the mount, the ministration of the covenant of the spirit which giveth life, occasioned a much eater glory to them who were employed in ministering it. For the gifts of the Spirit, wherewith the apostles, the minis- ters of the covenant of the Spirit, were honoured, were a much greater glory, than the external splendour which covered Mo- ses’ face, when he appeared with the tables of the law in his hand, ver. 7—11.—The reason is, the ministers of the Spirit had the glory of inspiration abiding with them always, so that they could use much greater clearness of speech in explaining the covenant of the gospel, than Moses was able to do in ex- ‘plaining the covenant of the law ; as was emblematically repre- sented, by Moses putting a veil upon his face, while he spake to the Israelites. For he delivered to them nothing but the ob- ‘scure figurative institutions of the law, together with such eorts as God had spoken to him, but added nothing, from self, for explaining the meaning of these institutions. ence, ‘the generality of the Israelites have remained ignorant { of the true nature and end of the law, till this day, ver. 12— 15.—But when the whole nation shall turn .to the Lord, the darkness of the law shall be done away, ver. 16. _ The expressions in this part of the chapter being obscure, the apostle told the Corinthians, that the Lord, by which he meant the gospel, of which the Lord Christ is the author, is the dispen- _ Vox. Il. D sation a 26 2 CORINTHIANS. Caapr. Il.—View. | sation of the Spirit, of which he spake, and that in delivering the gospel, there was great liberty of speech granted to its mi- nisters, especially to the apostles, who, by beholding the glory of the Lord Jesus while he abode on earth, and by the repeated revelations which they received from him since his ascension, | were changed into the very same image, by successions’ of glory, -that is, of i//umination, coming from the Lord of the Spirit. So that in respect of the light of the gospel which they diffused through the world, they were become the images of Christ, ver. 17, 18. CoMMENTARY. New TRANSLATION. — CHAP. III. 1 Must J, who have CHAP. III. 1 (Agye- already proved myself to youto be ew, 9.) Must we begin an apostle, begin a second time to ree again (evmeevay) to recom= commend myself to you? Or need I, mend ourselves? ' (Ex) Or for that purpose, as some, (the false need we, as some, letters teacher) Jetters of recommendation to of recommendation to you, you ; or letters of recommendation from * or LETTERS of recom~ you to others ? mendation from you ? “ f Ver. 1.—1. Must we begin again to recommend ourselves? By re- commending himself, the apostle certainly did not mean his prazing himself ; for in that way he could not possibly prove himself to be an apostle. But he meant, his proposing to the Corinthians the proofs of his apostleship. This he had done in his former letter, chap. ix.—Per- haps the clause, Agyoueu mars iavtes cvsavey, might be better tran- slated, Must we begin again to establish ourselves ? namely, as an apostle. For this sense cuvsnus, (which is a word of the same deri- vation with cunsavw,) hath, Rom. iii. 5. 2 Cor. vi. 4. Gal. ii. 18.— From the apostle’s asking the Corinthians, whether it was necessary for him to prove his apostleship to them a second time, it would seem, that the faction pretended he had not proved himself an apostle by ihe things written in his former letter. 2. Or need we, as some, letters of recommendation to you ? This is an high irony, both of the faction and of the false teacher. It is” the same as if he had said, Since the things I advanced in my for-' mer letter, are not thought by you sufficient to prove my apostle< ship, must I for that purpose bring you letters, recommending me as an apostle from the brethren in Judea, as some have done? This it seems was the method the false teacher had taken to establish” himself at Corinth. He had brought letters of recommendation’ from some of the brethren in Judea, and the Corinthians had been” so silly, as, on the credit of these letters, to receive him as a greater teacher than the apostle himself.—Of this kind of recommendatory letter, we have an example, Acts xviii. 27. where it is said, tha when Afollos was disposed to pass into Achaia, the brethren of Ephe= sus wrete, exhorting the disciples to receive him.—By asking the Co rinthians in irony, whether he needed to be introduced to them 2 : - 2 \ | ¢ Guar, IIL. 2 CORINTHIANS. 27 2 Ye are our letter 2 I need no letter of that sort: written («) on our hearts, Ye are a copy of our letter of recom- 1 known and read of all mendation from Christ, which is men. ? . written on our hearts, known and read of all men. 3 For ye are plainly de- 8 For by your conversion, and by elared Christ's letter mini- your spiritual gifts, Ye are plainly stered by us,' written not declared to be a copy of Christ’s let- an apostle, by letters of recommendation from some other church ; and whether to his being received by other churches as an aniSeTe, it would be necessary for him to carry letters of recommendation from them, Paul not only ridiculed the faction and the false teacher, but insinuated that his apostleship did not depend on the testimony of men; and that his fame was so great, that he could go to no church, where he was not: known to be an apostle of Christ. Ver, 2-s1ui2e ore our letter written on our hearts. By supposing, as in the commentary, that in this passage the apostle calls the Co- xinthians, not Christ’s letter of recommendation in favour of him, but @ copy of that letter ; and that the letter itself was written on the apostle’s heart, but the copy of it on the hearts of the Corinthians, all the jarring of metaphors, in this highly figurative passage, will be removed. Christ’s letter of recommendation in favour of the a- postle, which was written on his heart, and which was known and read of all men, was his miraculous conversion, together with the spiritual gifts which were bestowed on him after his conversion, but especially the power of conferring spiritual gifts on others. One MS mentioned by Mill, hath here your hearts, which is the reading likewise of the Ethiopic version. But the common reading which is supported by all the ancient MSS. ought not to be altered on so slight an authority; especially as it gives a very good sense to the passage, and agrees well with the context. 2. Known and read of all men. If the letter of recommendation, ef which the apostle speaks, was his own miraculous conversion, and the power of conferring spiritual gifts with which he was endowed, he might with much more propriety say, that that letter was known and read of all men, than if he had called the conversion of the Co- tinthians his /etter of recommendation. For the miraculous powers by which he was shewn to be, an apostle, were manifest to all men wherever he went ; whereas the conversion and spiritual gifts of the Corinthian chuzeh, were known, comparatively speaking, only to a few. Ver. 3. Ye are plainly declared Christ’s letter ministered by us, &c. The Corinthians whom Paul had converted by the miracles which he wrought among them, and who had experienced a great change in their own temper, through the influence of the doctrines of the gospel which he had put into their hearts, (Jerem. xxxi. 33.) might with the greatest propriety be said to have been plainly declared to be a copy of Christ’s letter, oenay him as his apostle ; and 2 *Panl 2s ter of recommendation in my favour, given you by me, written not with ink, as the false teacher’s letter was, but with the Spirit of the living God ; not on tables of stone, as Moses’ letter-of recommendation to the Israelites was, but on the fleshly tables of roan heart. 4 Now a boasting of this kind, that ye are a copy of our letter of recom- mendation, we have in the presence of God, through the assistance of Christ. 5 I thus boast, sot because I am jit of myself to find out by reasoning any thing effectual for convincing unbe- levers, as from myself: but my fit- ness to convert mankind, is from God: 6 Who indeed, by inspiration and miraculous powers, hath fitted me to be a minister of the new covenant, not of the letter or law of Moses, but of the covenant written me inspiration Paul, who had sei to them the: spiritual he might be said t have ministered, or written this copy of Christ’s recommendator letter, not rth ink, but with the Spirit of the living God, not tables of stone, but on the fleslily tables of the heart of the Cerin thians. Ver. 4. Now a boasting of shes; bind. Theniliplact states 2 CORINTHIANS. Cuar. Ih with ink, but with the Spirit of the living God ; not () oz tables of stone, but (#) on fleshly® tables of the heart. "vy 4 ihe a inate of this kind, we have through Chriss, (res 294.) with God : 5 Not because we wd Jit (a9) of ourselves to reason any thing * as from ourselves, but our 5S ate God : ’ 6 Who (x2 2 218. ) ine deed kaa oe! us TO BE minister. of the new co= ~ venant, not of the aye 7 * but of the Spi eT that the word wemoSyeis, rwhich properly signifies confidence, is some* times put for boasting, ‘which is the effect of confidence. "Thus Rom. i. 19. MeworIus, Thou boastest that thou Manelfs art agendas. th bind. : Ver. 5. Of ourselves to reason any thing as ia pl _ Aoye sarSas, here signifies io find out by reasoning. ‘To tell the Corin, thians that they were written upon their hearts, not with ink, bu with the Spirit of the living Ged, by the hand of Paul, were hig * expressions, which he feared the:-faction would misrepresent. He therefore assured them, that he spake these things, not because he thought himself able to find out by reasoning any thing effectual for converting ‘unbelievers, -as from himself. | It was an object to¢ difficult to be accomplished by ea policy 5 aa could only be brought to pass by the power of God. * Ver. 6.—1. Not of the letter, that is, not of ie Sinan covena. called the covenant of the leiter, in allusion to Exod. xxxiv. 28, whe: the ten commandments, written with letters on tables of stone, are . ‘ 6 9 cal Cuap, IIL. yee, 97.) Now the letter killeth, but the Spirit maketh alive. 7 (A:) Besides, if the ministry of death, * im- printed on stones with let- ters (sywn%n) was done with glory, * so that the children of Israel could not look stedfastly on the face of Moses, because of the glory of his face avhich was to be abolished ; 2 CORINTHIANS. 29 of the Spirit. Now the covenant of the letter killeth every sinner by its curse, but that of the Spirit maketh alive every believer by its promises. 7, Besides, if the bringing down from the Mount, the covenant which inflicted death on every sinner, and which was imprinted on stones with letters by God, was performed with such glory, that the children of Israel could not look stedfastly on the face of Moses, who carried these stones, de- cause of the shining of his face occa- sioned by his looking on the glory of God; which shining was soon fo be abolished, as a prefiguration of the abolition of the covenant of the let- ter ; hig 8 Is it not fit, that the ministry of the covenant of the Spirit, which 8 How shall not the ‘ministry of the Spirit, * New covenant, see Heb. viii. 7. note 2. ; © 2. But of the Spirit. The new covenant on which the gospel church is built, and of which the apostles were the ministers, is call- d the covenant of the Spirit, in allusion to Jerem. xxxi. 33. where ‘God promises under the new covenant, to put his laws in the inward “parts, and to write them in the hearts of his people. It is called the covenant of the Spirit likewise, because it was published to the world by the inspiration of the Spirit, and confirmed by the gifts of the Spirit —That dia9nxx is rightly translated covenant, see Heb. ix. Bee Hotere Ane yebopo ie acy k Pave EI Ts RS > Ver. 11. If the ministry of death. This is an elliptical ex- pression, which must be supplied by adding the words 5 DiecSuuns, of the covenant, from ver. 6. so as to make this sentence, ¢f the mini- ‘siry of the covenant of death.—This ministry consisted in Moses? ‘bringing down from the Mount, the tables on which was written the ‘covenant of the law, called here, the covenant of death, because it sub- jected every sinner to death without mercy, by its curse. ~ 2. Was done with glory.’ The apostle here alludes to the light proceeding from: the skin of Moses? face, after he conversed with God on the Mount, which shone with such brightness,’ that the Is- raelites could not look stedfastly on him, while he delivered to them the commandments which God had spoken’to him, Exod. xxxiv. 29 —35.—This light was an emblem of the knowledge which the Is- ‘yaelites derived from the law. ' ~~ Ver. 8.—1. How shall not the ministry of the Spirit. This mini- sty of the covenant of the Spirit, consisted in the apostles publish- mg ‘ealled the words of the covenant. F¥or the meaning of the phrase 30 2 CORINTHIANS. Citar. UL maketh sinners alive, should rather be rather, (eset », 162.) be performed with an outward glory ? with glory 2 * 9 And, if the ministry of the cove- 9 (Tae, 97.) And, if nant which brought condemnation on the ministry of condem- sinners, clothed Moses with honour and nation Was ever | ing that covenant, and in building the Christian church thereon, by the miracles w Leh they wrought in confirmation of their preaching. 2. Rather be with glory ? ‘Che outward glory with which the mi- nistry of the covenant of the Spirit was performed, was unspeak- ably greater than the outward glory wherewith Moses? face shone. For the inspiration and miraculous powers with which the apostles. performed the ministry of the covenant of the Spirit, being commu- nicated to them by the descent of the Hely Ghost in flames of fire’ which rested on each of them, it was an, outward and sensible glory, far greater than the light which covered Moses’ face. For by that. glory, Moses had no new, powers communicated to him, neither was. it attended with any sensible consequences. Whereas, by the des-) cent of the Holy Ghost, on the ministers of the govenant of the Spi- rit, they preached the gospel by i inspiration ; the knowledge of fa- reign languages was communicated to thera instantaneously ; they obtained power to heal diseases miraculously ; and to communicate to others the faculty of speaking foreign languages, and the power of working miracles; all which taken together, formed an outward glory, incomparably greater than that which Moses deriyed from the ministry of the covenant of the letter, even though his miracles were taken into the account; none of his miracles being equal | to that! which the apostles performed, when they communicated the enjritual, gifts to others. Ver. 0.1. If the minisiry of condemnation was poll . So ‘thal word de%e is translated, 2 Cor. vi. 8. and so it must be translated here ; otherwise this, as in our translation, will be a repetition of the two preceding verses. ‘The apostle’s meaning is, that besides the” outward glory peculiar to each, with which the ministry of the two covenants was accompanied, the ministers of these covenants derived honour and authority, each from his own ministry, in proportion ta the excellency of the covenant of which he was the minister—Th honour and authority which Moses derived from the ministry of the covenant of the letter, consisted in his conversing with God in a fa- miliar manner, and in his being commissioned to deliver the precepts, which in these conversations God spake to him. Beyond these, Mo- ses had no honour or authority. For the knowledge of the law, of. which he was the minister, being given him entirely by the ear, and not by inspiration, he could add nothing by way of explication, to the words which God spake to him; at least nothing which was of any authority. 2, Abound in honour. 'The honour and authority which the apos-» ies derived from the ministry ofthe covenant of the Spirit, consist- ed in their possessing the abiding inspiration of the Spirit, whereby they Cuar. Til. ‘much more doth the ministry of righteousness abound * in honour. 10 (Kas yae, 93.) And “therefore, that which was ‘glorified, ' was not glori- jred in this respect, by ‘reason of the excelling ‘glory. 2 CORINTHIANS. mL authority, much more doth the ministry of the covenant which bringeth righ- teousness to believers, abound in hon- our and authority to its ministers. 10 And therefore, the covenant of the letter which was glorified by the shining of Moses’ face, was mot much glorified in that respect ; by rea- son of the far more excelling glory of the covenant of the Spirit, by which it is abolished. 11 Besides, if that covenant which is abolished, is abolished by the greater Lt 11 (Es syste 91.) Be- ‘sides, if that WHICH IS ‘they were enabled at all times, to declare the will of God on every point of religion infallibly; and, like living oracles, could give divine responses, concerning all the articles of the covenant of which they -were the ministers, and were entitled to require implicit faith and‘ o- ‘bedience from mankind, in all things pertaining to religion. It consisted likewise, in their possessing an ability of imparting a por- tion of the inspiration and miraculous powers which they possessed, to others, to fit them for assisting in the ministry of the covenant of the Spit ; which being designed, not for a single nation like the co- venant of the /efter, but for all mankind, it was necessary that the ‘ministers thereof should have many assistants. In this respect Mo- ‘ses was far inferior to the apostles; for he could not impart to the ‘elders of Israel, any part of the outward material glory with which his face shone ; and far less could he impart to them the gift of in- spiration. Ver. 10. And therefore that which was glorified. ‘The apostle, in the preceding verses, having compared the glory of the ministry, and of the ministers of the two covenants with each other, goes on to consider the glory or excellence of the covenants themselves. And to shew, that the covenant of the Serif, is more excellent than the ‘covenant of the /etter, he observes, that the covenant of the letter, ‘which was glorified by the shining of Moses’ face, was not much glorified in that respect, when compared with the more excellent glory of the covenant of the Spirit; because the vanishing of the glory on Moses’ face, shewed that the covenant of the letter, of which he was the minister, was to be abrogated. "Whereas, the con- tinuance of the glory of inspiration with the apostles to the end of their lives, shewed that the covenant of the Spirit, of which they were the ministers, was always to remain. _ These observations, concerning the glory or excellence of the gos- pel above the law, the apostle made, to convince the Corinthians how ill-founded the boasting of the false teacher was, who assumed to him- Self great honour, on account of his knowledge of the law of Moses, and who erroneously enjoined obedience to the law, as necessary to salvation. By Ver, \ 32 glory of the covenant of the Spirit, that covenant which remaineth, as- suredly remaineth in glory, superior to any glory which the abolished cove- nant possessed. 12 Wherefore, having sucha per- suasion, that the apostles, the mini- sters of the gospel are much superior - to Moses in respect of their inspira- tion, we use much plainness of speech in our preaching. 13 And do not put a veil on our face, when preaching the gospel, as Moses put a veil upon his face when delivering the law, that the children of Israel might not stedfastly look to the vanishing of the glory on his face, avhich was to be abclished. 14 Now, as was typified by the veil on Moses’ face, the minds of the Israelites were permitted to remain blind. For until this day, the same Ver. 11. Tf that which is abolished, The reader skilled in the Greek language, who considereth the or. der of the words in the original, must be sensible that they ought ta be pointed and translated as I have done. is, that the excellence of the gospel above the law, is demonstrated by its putting an end to the law by its superior splendour, and b its remaining, without being superseded by any tion: Ver. 12. Having, soavry skade, such a persuasion or assuranc namely, that the gospel excels the law, in its nature and tendency j in the manner of its introduction, in the authority of its ministers, and in its duration. For this sense of the word sdas, see 2 Cor. i, ‘7%. Philip. i. 20. ‘Titus i. 2, Ver. 13. As Moses put a veil upon his face, that the children of I: Here the apostle insinuates, that Moses put a veil o his face while he delivered the law, to shew the darkness of the types and figures of the law, of which he was the minister. And < he veiled his face, that the children of Israel might not see the vas nishing of the glory from his face, it signified, that the abrogatio of the law, typified by the vanishing of the glory, would be hidder So the apostle hath interpreted these emblems, ver. 14. —Farther, to shew that the gospel is a clear dispensation, and t it is never to be abolished, and that the ministers of the covenant. the Spirit were able at all times to speak plainly concerning it, they did not, while ministering that covenant, veil their faces like Moses. reel, &e. from them. 2 CORINTHIANS. Cua. I] abolished, 18 ABOLISHE} by glory; much more tha which remaineth, RE MAINETH (#) in glory. 12 Wherefore, havin, such a persuasion, * wi use much (wagenriz) plain ness of speech} 13 And not as Moses WHO put a veil upon his face, ' that the childrer of Israel might not sted. fastly look to the end 9 the thing to be abolished : 14 (Aaae, 77.) Now their minds were blind. ed: (4) for, until this day, the same veil! re. | i | pe is abolished (1a) by glory The apostle’s meaning subsequent dispensa Ver, Citar. If. | aineth in the reading of the old covenant, it not rein revealed, that * it is bolished (w) by Christ. 15 (Aare) Moreover, yntil this day, when Mo- es is read, {pon their heart. Rom. xi. 25.) 16 (Ac) But, when it hall turn to the Lord, * he veil shall be taken vom around IT. 2 CORINTHIANS. the veil Leth (See 38 veil remaineth in the reading of the old covenant ; it not being revealed to the Israelites, that it 1s abrogated by Christ, in whom all its types and figures have been fulfilled. x 15 Moreover, until this day, when the law of A4oses ts read in the syna- gogues, the veil lieth upon the heart also of the Jews; they are strongly blinded by their own prejudices and lasts. 16 But widen ity the cited heart, shall turn to the Lord, the veil shall be taken from around it: when the Jews shall believe the gospel, their preju- ‘ dices shall be removed, so that they - shall discern the true meaning of the law. Vér! 14.—1. The same veil remaineth in the reading of the old co- yenant, &c. that is, The thing typified by the veil on Moses’ face; fath taken place from that time to this day. For when the Israel- tes read Moses’ account of the old covenant of the law, a veil lieth yn that covenant. Its types, and figures, and prophecies are as dark o them as ever : it not being discovered to them, that they are ful- tiled in Christ 5 and consequently, that the old covenant itself is abo- ished by him.—Farther, as the apostle observes in ver. 15. a veil ieth also on the heart of the Jews when they read Moses. Besides natural obscurity of the old covenant, there isa second veil, ormed by their own prejudices and lusts, which blind them to such i degree, that they cannot discern the intimations which God, in the w itself, hath given of-his intention to abrogate it by Christ. » See lap. iv. 3. note. | 2. That wis abolished. 1 pat a comma after sve, and with Ben- telius I read ¢ ¢ in one word thus, o7:, chat. ‘his manner of read- ag the word or, Beza says, is confirmed by the Syriac and Arabic rersions, ) Ver. 16. But when it shall turn to the Lord, When Moses turn- id from the people to go into the tabernacle before the Lord, he. ook the veil from off his face, Exod. xxxiv. 34. whereby he re- yeived a new irradiation from the glory of the Lord. In allusion lo that part of the history, and perhaps to shew its emblematical meaning, the apostle totd the Corinthians, that when the veiled heart 1 a6 Jews shall turn to the Lord Christ, when they. shall believe = gospel, the veil shall be taken from sc cunid “bby heart; their pre- ; dices shall be dispelled by the light which they will receive from fhe Lord, that is, from the gospel. Tiis will happen, : not only at h perieral conversion of the Jews, but as often as any one of that jation-is converted. ear OL, I... E Ver. 34 2 CORINTHIANS. | Caap. III. 17 Now, that ye may understand 17 Now the Lord is what I mean by the Jews turning to the Spirit; ‘ and where the Lord, the Lord signifies the cove- the Spirit of the Lord 1s, nant of the Spirit of which we are there 1s (eruSepiw) free= the ministers, ver. 6. 4nd where the dom.* Spirit, the inspiration of the Lord is, as itis with us, there is freedom in speaking. 18 For we apostles all with an un- 18 (Az, 105.) For we veiled face, brightly reflecting as mir- all, with an unveiled face vors, the glory of the Lord Christ reflecting as mirrors,' the which shines on us, are in the busi- glory of the Lord, are ness of enlightening the world, transformed INTO the transformed inte the very imoge of same image,” from glory “Ver. 117.—1. Now the Lord is the Spirit. As the apostle, ver.-15. had termed the covenant of the letter, Moses, because he was the minister of that covenant, it was natural for him to term the cove- nant of the Spirit, the Lord, because the Lord Christ is the author thereof. Hence in Paul’s epistles, Christ, and Christ Jesus, are often put for the gospel, or covenant of the Spirit. 2. Where the Spirit of the Lord 1s, there is freedom. "Through the abiding inspiration of the Spiric of the Lord, the author of the cove- nant of the Spirit, we apostles have freedom of speech in explaining the covenant of the Spirit; not being confined to the words which the Lord in the days of his flesh uttered; as Moses was confined to the words which God spake; but we can reveal many shings al which the Lord said nothing. Bengelius by sAevSigie, understands Freedom from the veil, that is, a clear discernment of the meaning of the types, and figures, and prophesies of the law. | Ver. 18.—1. Reflecting as mirrors. Kacowreoutve:. This word in the active voice, signifies, wmagines et reflexiones facio in modum specul:, But in the passive, according to Scapula, it signifies, J be- _ hold myself in a looking glass. And for that.sense he refers only to ' the text under consideration, Elsner and Weistein have proved th same sense of ihe word, by passages from the Greek authors. it does not agree with the scope of the apostle’s reasoning here; and therefore, supposing the word zaromreiZousves, to be in the middle voice, I have translated it actively ; in which I am supported by Estius and the Greek commentators, who explain it thus: Jzstar specult suscipientes atque reddentes ; Receiving and reflecting, in the manner of a mirror, the glory of the Lord:—In this passage, the ~a postle alludes to the light which issued from Moses’ face, when was not veiled. pes URRY. 44 % 2. Are transformed into the same image. Christ was called b the prophets, the Sun of Righteousness, because he was to diffuse th knowledge of true religion through the world. On the same ac count, and in allusion to the prophetic image, he took to himsel the appellation of the ight of the world. Mere St Paul tells us, that} | Cuar. TL 2 CORINTHIANS. 35 to glory,* as from the Christ the Sun of righteousness, dy Lord of the Spirit.* a succession of glory coming on our ' faces, as from the Lord of the cove- nant of the Spirit.- the apostles, by reflecting as mirrors, the glory, or light which shone upon them from Christ, enlightened the world, and became images of Christ the Sun of sighteousness. _ 3. From glory to glory. Thisis an Hebraism, denoting a continued Succession and increase of glory. Psal. Ixxxiv. 7. They shall go rom strength to strength. he apostles became images of Christ, as the light of the world, by a continual succession of inspirations from him, which so filled them with light, that they shone on the world with an uninterrupted and undecaying glory. A. As from the Lord of the Spirit. The order of the words in the original, being xaSeasg awe Kugis xvevper@, what I have a- dopted is the literal translation, and what the scope of the argument Tequires. : The meaning of this passage, stripped of the metaphor, is, We apostles, the ministers of the covenant of the Spirit, do not impart to the world a veiled, or dark knowledge of that covenant, as Moses gave the Israelites an obscure knowledge of the covenant of the letter; but we all, having a complete knowledge of the covenant of the Spirit by inspiration from Christ, preach it every where in the mci manner. So that in diffusing the knowledge of God and eligion through the world, we are the images or representatives of Christ, by the power of an abiding inspiration from him who is the Lord, or author of the covenant of the Spirit. CHAP. IV. View and Illustration of the Matters contained in this Chapter: HAVING in the preceding chapter described the excellency of the covenant of the Spirit, and the transcendant honour and authority which the ministers of that covenant possessed by virtue of their office, and the abiding inspiration of the Spirit with which they were endowed, the apostle told the Corin- hians, that the consideration of these things, animated him and tis brethren to diligence in performing the duties of their mini- try, ver. 1.—and also to faithfulness. For using no craft or de- eit in preaching, but plainly and fully manifesting the true doc- fines and precepts of the gospel, they recommended themselves oO every man’s conscience, ver. 2.—And therefore, if their gos- el was veiled to any to whom it was preached, it was veiled nly to those who destroyed themselves by hearkening to their wn ‘prejudices and lusts ; and who, having rejected the gospel, he devil made use ef them in blinding the minds of others by " 2 their = e 4 4 36 2 CORINTHIANS. View.—Cuar. IV, their sophistry, yer. 3, 4._—Farther, notwithstanding the apostles possessed such authority and miraculous powers, they did not preach themselves, but Christ, as Lord or author of the spiritual dispensation of the gospel: being sensible that they shone upon the world, only with a light borrowed from him, ver. 5, 6.— Lest, however, the low birth, and mean station of the apostles, with their want of literature, should be thought fakedsheeiet the high dignity which they claimed as images of Christ, St Pau told the Corinthians, that God chose men of their characte} and station to be apostles, and committed the treasure of the light of the knowledge of God to them as to earthen vessel to shew that the excellency of the power by which the pet ‘was converted from idolatry, and the preachers of the gospé ‘were preserved amidst the evils which»pressed them on: ever} ‘side, did ‘not proceed from themselves, but from God, ver. I ‘—So that the dignity of ‘the ministry of the gospel, instead o} being diminished, was greatly encreased by the low birth o the apostles, and by the evils which they sustained whi executing that ministry, since thereby they had an opportunit; of displaying their faith, their fortitude, and their benevolen to mankind, ver. 2—7.—to illustrate this sentiment, the apost gave an affecting description of the sufferings to which he an the rest were exposed, and of the extraordinary support whi they received while pressed with these evils, and of their su mounting them all through the assistance of God, ver. 8—1 Next, to shew the Corinthians how much they, and t whole body of the faithful were interested in the sufferings ¢ the apostles, he assured them, that they endured all the evils hi had mentioned, for the sake of the persons to whom they preach ed, that by convincing them of their sincerity, God “see glorified through their conversion, ver. 15.—And therefore the did not “flag in their work, although their oatward man ‘wa daily wasting through the labours and sufferings which the were enduring, ver. 16.—Besides, they knew that theirafilictio fully wrought out for them a most exceeding and eternal weig! of glory, ver. 17:—which was the reason, that, in dischargi the duties of their ministry, they did not aim at obtaining t seen things of the present world, which are all temporal, but obtaining the unseen things of the world to come, which ; etetnaljevem: EAise u's eat Sy a FR eg CoMMENTARY. New TRANSLATION CHAP. IV. t Wherefcre, having CHAP. IV. ' Wh this glorious ministry committed to fre, having this minis us, as we have received supernatural as we have received m powers to fit us for it, we do not flag. cy, (1 Cor. vii. 25. n through the difficulties. lying in our 2.) we do not flag. way. eneit} Cuar. IV. 2 (Ame, 76.) Also, we havecommanded away' the hidden things of shame, * not walking in craftiness, nor handling the word of God deceitfully ; | but, by he manifestation of the truth, recommending our- selves to every man’s conscience in the sight of God.’ A} (Es de x01) Tf, there- fore, even our gospel be veil- ed, it is veiled (2 ret wmonr- Avysvotz, mid. voice.) to them who destroy d them selves." 1 CORINTHIANS. 37 2 Algo, being faithful in this mi- nistry as well as diligent, we have. commanded those base things to be gone, which impostors hide, knowing them to be shameful; never behaving in a crafty manner, neither preaching the gospel deceitjully, but by fully and taith- fully declaring ark truth, recommend - ing ourselves to every man’s conscience, as upright in the sight of God who knows our heart. ' 8 If, therefore, even our gospel thus preached de veiled, so as its divine original and true meaning does not appear, 7 is veiled chiefly to them who destroy themselves: to the hea- then philosophers and Jewish scribes who destroy themselves a their un- belief. Ver, 2.—1. We have com:manded away. This is the literal signi- fication of the word waaay; for wey, ver. 6. signifies fo com- mand, See Ess.iv.55. ‘Lhe expression 1s emphatical and pictur- ‘esque. It represents the hidden things of shame, as offering their ‘service to the apostles, who rejected. their offer with disdain, and commanded them to be gone. “The common translation, renouncing the hidden things of dishonesty, which is the translation of the Vui- gate, and of Erasmus, ‘supgests a yery wrong idea 5 as it implies, that the apostles had formerly used these hidden shameful things, for the purpose of spreading the gospel. 2. The hidden things of shame, Keuare tag airguns, are those dis- honourable sensual practices in which imposiors indulge themselves ‘privately, and which they carefully ide. because if they were dis- | a it would destroy their credit, and expese them to shame.—- ne In the latter part of this verse, the apostle strikes at the false teach- ers, described chap) ii. 17, who adulterated the word of God, and who, after the manner of the Greek philosophers, made loud preten- sions to honesty and purity, but secretly gratifed their lusts without any restraint. _ 3. Recommending ourselves to every mau’s conscience. The a- ‘postle docs not mean that he actually recommended himself to e- Vety man’s conscience, but that he behaved in such a manner, as ought to have convinced every man of his honesty and fidelity in preaching. . Ver. 3. Our gospel be veiled, it 1s veiled, &c. In chap. iii. 13, 14, the apostle had observed, that there were two veils, by which the Asraelites were blinded, or prevented from ‘understanding the mean- ng of the law, and from perceiving that it was to be abolished by ape gospel. ‘The first was a veil which lay on the Jaw itself. This, ; earety veil 38 1 CORINTHIANS. Cuap. IV. 4 By whom the devil, the God of 4% (9) By whom the this idolatrous world, hath blinded the God* of this world hath minds of the unbelievers, in order that blinded* the minds of the veil was formed by the obscurity of the types and figures of the law, and was signified by Moses putting a veil upon his face when he de- livered the law. ‘The other veil lay upon their hearts, and wa woven by their own prejudices and corrupt affections, which hinder. ed them from discerning the true design of the law, and the intima- tions given in it concerning its abrogation by the gospel. Now, ia allusion to these causes of the blindness of the Israelites, the apostle told the Corinthians, that the gospel had been so plainly preached, and so fully proved, that if its divine original and true meaning wai veiled, it was veiled only ta,them who destroy themselves. It wa not veiled by any veil lying on the gospel itself, but by a veil lyin on the hearts of the heathen sophists, and Jewish scribes, who would destroy themselves by hearkening to their own prejudices and lusts. —In this, and the foregoing verse, the apostle hata asserted the perspicuity of the scriptures in all matters necessary to salvation. For the written gospel is the same with that which the apostl preached, as is plain from Philip. iii, 1.2 Pet.jii. 1,2. | | Ver. 4.1. By whom the god of this world, &c. In the pr ing verse, the apostle had mentioned persons who destroyed thém- selves, to whom the gospel was veiled. Here he speaks of the devil’s making use of these destroyed persons, in blinding the minds of the unbelievers. I therefore thmk the apostle, by persous wha . destroyed themselves, meant the great and learned, both among the Jews and Greeks, who, either from worldly motives, or from the in= fluence of their own prejudices and lusts, opposed the gospel, and to the devil the title of god, not because he is really God, or possess- es independency, or any divine attribute, but merely t e idola- | ters, called in scripture she wor/d, worshipped and served him, as if he were God. Our Lord also termed the devil, the prince of this | world, John xii. 31. xiv. 30. not because he hath any title to rule the world, but because he hath usurped the dominion thereof—This| verse Bengelius calls, Grandts et horribilis deseriptia Satane, A grand and terrible description of Satan. He adds, that some of the ancients in opposition to the Manicheans, who perverted this passage for esta=| blishing their two principles, construed it in the following manner ¢| Among whom, God hath blinded the minds of the unbelievers of this age, | &e. See vol. 1. page 49. at the foot. ‘t| 2. Hath blinded the minds of the unbelievers. Though the devil is said here, to bind the minds of the uabelievers, no person under- stands the apostle to mean, that the devil hath the power of blinding | men’s minds directly ; far less that he hath the power of blinding them forcibly ; for in that case who could remain unblinded? £ nar. IV. unbelievers in order that the light of the gasps! of the glory of Christ, > who is she image of God,* might not shine to them. 5 (Tae, 97.) Now we preach not ourselves, but Christ Jesus 4s Lord, ? and ourselves your ser- yants (dia, 142.) 07 account of Jesus. 6 (On, 256.) For God who commanded /ight to shine out of darkness, he hath shined (#, 163.) into our hearts, to Give YOU 2 CORINTHIANS. 39 the light of the gospel which proceeds from the glory of Christ, (chap. tii. 18.) who is the image of God, as he is the light of the world, (John viii. 12.) might not shine to them. 5. Now, though we apostles are the images of Christ, (chap. iii. 18.) we preach not ourselves, but Christ Jesus_as your Lord, and ourselves who are his images, we preach as your _ servants fer the purpose of teaching you the gospel of Jesus. 6 And we are well qualified to do so. For God who, at the creation, commanded light to shine out of darkness, he hath shined, not upon our faces, but into our hearts, to give you not a he means, that the devil binds unbelievers in the way of moral sua- sion, by stirring up false teachers and infidels to attack the gospel, with arguments addressed, not to the understanding of men, but to the corruptions of their heart: and that by arguments of this kind, unbelievers are easily persuaded to shut their eyes against the light of the gospel, because At condemns their vicious practices. So our Lord hath told us : Men love darkness rather than light, because their ao are evil, The ignorance therefore of unbelievers does not pro- ceed so much from the obscurity of the gospel, as from their own lusts and prejudices. _ 3. The light of the gospel of the glory of Christ. That display of he perfections and counsels of God (ver. 6.) which is made in the g spel, the apostle calls Aght; and by observing that it proceeded om the face of Christ, he sets it in opposition to the material ight which shone in Moses? face, when he delivered the law to the Israelites. _4, Who is the image of God. St Paul in this passage calls Christ the wnage of God who is the Father of lights, or fountain of all the nowledge that is in the world, for the same reason that he calls the apostles the wmages of Christ. Christ faithfully delivered to the world all the doctrines which God gave to him, as the apostles faith- ; ally declared all the revelations which Christ made to them. Ac- cording to St Paul, therefore, the world is illuminated by the apostles, ith a light aihiiishy they have derived from Christ ; ‘and Christ as mediator, hath derived his light from God. And thus, all the spi- Hitual light that is in the world, the apostle ultimately refers to God. yee ver. 6.—That Christ is ied image of God in other respects like- wise, see Col. i. 15. note 1. . Ver. 5. Christ Jean as a The order of the words in the o- re clause, r Ver. ' 46 g CORINTHIANS. + Calt. aI corporeal light, but zhe light of the the light of the know- knowledge of the glory of God, not as - ledge of the glory of God it appeared in Moses’s face, but as it in” the face of Jesus shines in the face of Jesus Christ. Christ. 7 But we apostles, who have this 7 But we have this treasure of the light of the knowledge treasure in earthen vets of the glory of God, are earthen ves- sels,' that the excellency. sels, that the excellenty of the power by of the power # might b be Ver. 7.—1. We have this tr easure t in earthen vessels. hi the o- pinion of somé, there i is here an allusion to Gideon’s soldiers, whe carried lighted lamps in earthen pitchers, when they attacked the Midianites. But others, with more probability, suppose t the all ve is to the ancient method of hiding treasures of money in eat vessels, or pots. The apostles ate called earthen vessels, for th : reasons to be mentioned in note 3. on this verse. 2. The excelleney of the power: The power by which the pasbel was established in the world, consisted, First, in the escellency of its doctrines, Descente; and promises 5 all of them perfectly eae to the condition and necessities of mankind, and to the character God their author, though many of them; in the eye of the heathens; appeared absolute oolishinedt: Secondly, in the great miracles by which the apostles proved their mission from God, and in the spi- ritual gifts which they imparted to their disciples, for the confirma- sion of their faith in the gospel. Thirdly, in the blessing of God. which every where accompanied the preaching of the gospel, in suc a manner as to dispose mankind to receive it. But the greatness this power can only be estimated by the greatness of the obstacl which it had to remove, and by the’greatness of the effects which it then produced. No sooner was the gospel preached in any count whether barbarous or civilized, than great numbers forsook idolatry and devoted themselves to the worship of the true God. Moreover instead of wallowing as formerly im sensuality, and practising all manner of wickedness, they became remarkably hely. But i 4 evident, that- before sch ‘an jentiee chargé in the faith of any hea- then could take place, the prejudites of education were to be over: come; the example of parents; relations, and teachefs, was to b set aside ; the reprodches calummies, and hatred of persons most dear to the convert were to be’ disregarded ; the “resentment ¥ magistrates, priests, and all whose interests were any how connect- ed with the established religion, was to be borne; in short, the ties of blood and friendship were to be broken; considerations of éas and interest were to be silenced 3 nay, the live of life itself was to be cast out; all which were obstacles to the heathens changin; their faith, next to insurmountable:—With réspect to the chang which was produced by, the gospel, in the temper and manners 0 these’ men; itis certain, that before this could be accom plished, their lusts and passions must have been subdued; which, whe ' strengthened by inveterate habit, as was the case with most of thi conver Cuap. IV. wa CORINTHIANS. 41 God's, and not (& axe, which the world is enlightened and 155.) belonging to us.? » converted, and we ourselves are pre- od ae served, might be known to be Gad’s, r and net belonging to us. SWE ane pressed' on . 8 The power by which we are converts from among the heathens, could not be overcome oy any natural power, which the first preachers of the gospel cau be sup- to have possessed. _ 3. Might be God's, and not belonging to us, All the apostles, ex- sept Paul, being men of low birth, they had not the advantage of a . education : all of them, before they became apostles, spent their lives m laborious occupations; none of them in their own country had any office in the state, to clothe them with authority ; and when they went among the Gentiles, having no retinue to de- fend them, they were lable every hour to be broken or destroyed by their enemies. Well, therefore, might Paul call himself and his brethren apostles, earthen vessels, into which the treasure of the gos- pel was put.—Now, being such persons, can any impartial judge suppose themr to have been the authors of the gospel. It was a scheme of religion far above their ability to contrive. They must therefore haye received it by mspiration from God, as the apostles themselves with one voice all along declared. Next, in relation to- the conversion of the world, considering what hath been said above, concerning the number and greatness of the obstacles which were to be removed, before any heathen embraced the gospel, no candid searcher after trath can fancy, that a few strangers of the lowest rank in life, coming from 2 distant despised nation, and who, be- Sides, were naturally ignorant of the languagés of the people thev were to address, could prevail with any number of men, and far less vith multitudes in every country, to renounce their native religion, abrace the gospel, and forsake their evil practices, merely by the wer of words. So total an alieration in the minds and manners af mankind certainly could not be accomplished by any natural means tm the power of the apostles, but mast have been produced by the ericy of God accompanying their preaching, and confirming their octrine by great and evident miracles, as the Christian records tes- hify. We therefore conclude, with the apostle Paul, that the trea- pur of the gospel was committed to earthen ve-sels; that is, to persons of low birth, destitute of literature, and of every thing which bould give them influence with mankind, and utterly unable by their ywn power to defend themselves against their enemies, on purpose at the excellence of the power by which the gospel was contrived, ind the world was persuaded to embrace it, might plainly appear to telong to God, and not to them. See 1 Cox. i. 27. note. 1 Tim. . 16. note 6. | Ver. 8.—1. We are pressed on every side. In this, and what fol- ws to verse ‘lo. the apostle is supposed to allude to the combats nthe Grecian games. When iberefore he says, SasSeusver, we are ressea@ on every side, he represents himself and the other apostles, Vou. Il. - F 4 as 42 1 CORINTHIANS. Caar. IV.) preserved is from God; for we are every SIDE, but not strait” pressed on every side by our enemies, ened ;* ei — but not straitenead soasto be unable to in despair “abs . continue the combat ; stunned by the ee | blows we receive, but not in despair of obtaining the victory ; ; " 9 Pursued by our enemies in or- 9 Pursued, but not ut- der to be destroyed, but xct utterly terly forsaken; thrown forsaken ‘of God: thrown down by ata but not rire 3A: a them, Sut not killed ; : Mad is _ 10 At all times, we carry about in 10 At all elibad carrying the body, the putting to death of the about in the body, the Lord Jesus, we suffer in the body putting to death the the same persecution and affliction Lord Jesus, that the life with him, that the life also of Jesus alsoof Teste may be maria since his resurrection, may be mani- pi ps in our ig aoe Se in our body, Y his preserving :- i : 1) For always we who hax are es For always, we who one to death, je the sake of preach- pn are sede to ee as wrestlers who were hard ag by the ie strong stipes of thei ad= versaries. . Pa ee _ 2, But, 2 esvoxoeupeeyel, not rpkenug SO as to be ble to contin the combat, - For CRON MBO to be, straitened.i in wrestling, is to be| so squeezed in the arms of one’s antagonist, as to. be vanquished. . In| the Syriac and Arabic versions it is, and net suffocated... See Isaiah XEviil, 20, LAX, Erweywgupsver g Coveepestha pocerteo Sees a re 3. Perplexed, but not in despair. The word waogupsver, translated| PS, signifies persons involved i in evils, from which they: know not how to extricate themselves. If the apostle had the combat o boxing, xuyyn, in his eye, the word perplexed will denote, to be stunned with the blows of one’s adversary.. Accordingly, the Syriaq version has. here, conguassamur, we are shaken, or stunned, but, ekemocsusves, not in despaw. “Chis word commonly signifies, to. be. rey duced to despair by the impossibility of HORE Here it oiang “, to despeir of victory. Ver. 9.—1. a but wot utterly forsaken. The critics, whd think the apostle alluded here to the combat of the race, translate the clause thus, Persucd, but not left behind. The. propriety how ever of that allusion does not appear, as the: apostle’s enemies scone not be said to cantens i hina in the Christian race. by eee ‘SEACH they were nat by the ‘fall, cither killed, or dil abled from rising and continuing the combat. This is supposed) t be an allusion to the Pancratium. Ver. 11.—1. For always, we who live. Taylor thinks “Hyects, Zavres, may he translated, Ve the ders 3 an appellation which th apostle gave to himself oie to his brethren on account of their hop - Crap. IV. the life also ot Jesus may be manifested in our mot- tal flesh. 12 (Gs, $26.) So that death, verily, worketh Strongly in us, but life in you. 13 (As, 100.) Yet ha- ‘wing : sartie spirit (56) of faith, according to what is written, (Psal. exvi. 10.) I believed, there- fore Ihave spsken:'* we also believe, and there- fore speak ; of eternal life. 2 CORINTHIANS. for the sake of Jesus, * that” 43 ing the resurrection of Jesus, that the life also’ of Jesus since his resurrec- tion, may be manifested in our weak fiesh, by his preserving us alive, a- midst the dangers to which we are exposed. 12 So that death verily worketh strongly in us, he attacks us in various forms ; du spiritual /ife worketh in you, by the afflictions we sustain for the strengthening of your faith. 13 Yet, though we thus expose ourselves, it need not surprise you 5 because, having the same strong faith which David shewed, according to auhat is written, I believed God’s promise, therefore I have spoken, so we believe God’s promise concerning the resurrection of the dead; and therefore we preach it, not in the least afraid of death. But I rather think the apostle is here assigning a reason for God’s exposing him and the rest continually to death ; namely, that the power of God might be manifested in their preser- vation. 2. Are exposed to death for the sake of Fesus. Probably the a- ostle’s enemies affirmed, that the evils which he and the rest sui- Mered for preaching the resurrection of Jesus, was a proof that Jesus was not risen ; because if he were alive, and possessed the power “they ascribed ed him, he would have defended them from all evil. “In answer, Paul told them, that the life of Jesus since his resurrec- ‘tion, was proved by these evils, seeing he preserved his servants from being killed by their persecutors. This the apostle had said before, “ver. 10. but he repeated it here, to make the Corinthians the more “sensible, that a dead impostor could not preserve his disciplesin such Sides situations. Ver. 13. I believed, therefore I have spoken. In speaking these words, David, according to Mr Pierce, personated Messiah : conse- “quently the same spirit of faith, is the same strong faith which Messiah “possessed. But I rather think, David spake this in his own person, and that his meaning is, “ ‘Though Ihave been in great piliction, yet faith in God’s promises hath supported me, so that I can say, a believed, therefore I have spoken i in praise of his Legge 3 In this sense, the application which the apostle made of the passage to Pp own case, and to the case of his bz pahien) is most natural and ‘oeautiful: We having the same sptrit of, faith, that is, the seme strong Sash with the Psalmist, therefore speak. add ; a ” Vere « 44 14 Knowing, that if we are put to death, God who raised up the Lord Jesus from the dead, will raise us up also at the last day by Jesus, and will present us alive before the tribunal of Jesus, with you likewise. 15 For all my sufferings ave for your sakes who believe, that the grace of the gospel, which hath been be- stowed on many through my labours, may, through the thanksgiving of many, and of you among the rest, overflow to the advancing of the glory of God. 16 Therefore desiring the glory of God, we do not flag in this dangerous ministry of the gospel. But even al- though our body is wasted, yet our mind is invigorated day by day, growing in faith, fortitude, patience, and love, by the sufferings we endure. 17 Besides, the momentary light thing of our affliction may be borne by us, as it effectually worketh out for usa most exceeding eternal weight of glory, in the life to come: Ver. 16. Although our outward man is wasted, yet the inward ma ts renewed. For the phrases, outward and imward man, see Rom. vii.) 17. note I. only it is to observed, that in this passage, the outward man means the body principally. Ver. 17.—1. Besides, re augeorice shaPgey, the momentary light thing. In this translation I have followed [Beza, who says, Demosthenes @ CORINTHIANS. ~ who raised up the Lord Jesus, (see 1 Pet. iii. 18) note 2.) will raise us up also by Jesus, and will present us with you. 15 For all ovr suF- FERINGS Ane for yout sakes, that the ace MANY may, through thanksgiving of ‘ overflow to the gl God. i 16 Therefore, we do not flag 5 (arraes xat,) but eveny although our outward | man ts wasted, yet the in- ward MAN is renewed day by day, 17 (To yar, 90, 91. Besides, the momentary light thing © of our affli tion, worketh out for us a most exceeding * eterna weight 3 of glory : used the phrase 4 wagavzixe ndevg, to denote 4 momentary pleasurc. If the ordinary meaning of the Greck word wagautinm, the present, is” retained, it will not alter the sense of the passage: for either way: translated, it suggests a new reason for the apostle’s not flagging. He uses the neuter adjective, +s saw@gor. the light thing of our afflic- tion, to shew how mueh he disregarded the afflictions of the present life. ie 2. A most execeding. So ¥ have translated the Greek phrase 2aF iaegoorny cc SawegSeany, supposing it to be the highest Hebrew superlative, which was formed by doubling the word. — See Ess. iv. 27. 3. Weight of glory. The Hebrew word answering to glory, sig- nifies both weig/t and glory. Here the apostle joins the two signi- fications in ene phrase. For to give the greater energy to his dis- course, ‘aap. LV. 2 CORINTHIANS. ~ 45 18 We not aiming at 18 We not endeavouring to obtain he things which are the things which are seen ; the glories een, but at the things of the present life: but the things which arenotseen:'for which are mot seen; the glories of he things which are the life to come: in which we act een ARE temporal; but wisely, for the things which are seen he things which are not are but of a@ short duration: whereas een ARE eternal. ? the things which are not seen, to i which we direct our attention, ave eternal. ourse, he often adjects to the literal meaning of the Hebrew meta- hors which he introduces, their figurative meaning also. Thus, hilip. ii. 1. [f any bowels and tender mercies. In the Hebrew lan- wage, bowels signify tender mercies.—Ephes. 1. 8. The riches of the lory of his inheritance. The Hebrew word which signifies glory, ignifies also riches.—Ver. 19. According to the energy of the strength f his force. Here strength and force, two words of the same signi- cation, are joined to heighten the style.—It is hardly possible, in ny translation, to express the force of this passage as it stands in he original. Stephen says of it, Nothing greater can be said, or ima- ined. ‘The apostle about to describe the happiness of the righteous 1 heaven, takes fire, as it were, at the prospect, and speaks of it in rapture. He calls it, not glory simply, but a weight of glory, in pposition to éhe light thing of our affliction; and an eternal weight filory, in opposition to the momentary duration of our affliction; and most exceeding eternal weight of glory, as beyond comparison, great- Figian all the dazzling glories of riches, fame, power, pleasure, or yan any thing which can be possessed in the present life. And af- »r all it is a glory yet to be revealed ; it is not yet fully known. Ver. 18.—1, We not auming at the things which are seen, &c. Iq oxomuvrey yeov. The word cxeruy, properly signifies to look at mark which we intend to hit; or at an object which we wish to y hold on; consequently, to endeavour to obtain. (2. The things which ore not seen are eternal, This quality im- ies, not only that the joys of heaven will have no end, not even ter a duration hath passed beyond all computation by numbers, or onception in thought ; but also that these joys will suffer no inter- uption nor abatement whatever, in the course of a duration absclute- ' eternal. ! : CHAP. V. View and Illustration of the Matters contained in this Chapter.. IPO shew, what the things were which the apostles aimed at, * and by the hope of which their inward man was daily leruited, St Paul mentions in this chapter, that eternal habita- ey tion i 2 CORINTHIANS! View —Caae. 9 tion in héayen, which the righteous ate fo obtain after deat because there the whole objects of their desires will be founc and be enjoyed by them in their utmost perfection, ver. 1.— And knowing that their heavenly habitation will be infinite preferable to their earthly dwelling, they earnestly desired to’ introduced into it, ver. 2-—And being a happiness which the were sure of obtaining ; they were certain that although the} were deprived of their earthly habitation by their persecutors they would not be found destitute of an habitation after death ver. 3.—Their strong desire, howéver, to be introduced ini their heavenly habitation, did not proceed from discontentmen with their present suffering sfate; buit from the hope of havin their mortality then ehanged into immortality, ver. 4.—Now said the apostle, he who hath wrought in us this strong desin and hope, is God himself ; who hath bestowed on us the gif of the Spirit, as an earnest to assure us that we shall certair obtain what we hope for, ver. 5.—They were therefore at. times bold in preaching the gospel, both knowing that. whil they were at honie on earth in the body, they were from hon from the Lord 5 and being well pleased to go out of the bod: and be with the Lord, ver. 8.—For which reason, wheth ihey remained on earth, or were to be removed by death, th earnestly endeavoured to behave in such a manner as to ple: Christ ; before whose tribunal allymen must appear, to recei in'their body according to the deeds which they have dor ver. 9, 10.—The apostle, therefore, knowing the terriblene of Christ’s displeasure, was at the greatest pains in persuadin men to believe the future judgment, and by his earnestness preaching that judgment, was approved of God, and he hop also of the Corinthians, to whom he had made known that it teresting event, ver. 11. : ns ms But that what he had said, in commendation of his faithfulness in the ministry of the gospel, might not be imput to vanity, he told the Corinthians, that he had mentioned the things, to afford them a solid ground of boasting in him as apostle, and to enable them to answer those who boasted in t false teacher, on account of external, and not on actount real qualities, ver. 12,-Farther, because the faction represe ed the apostle as a madman, for preaching the gospel at t hazard of his life, without reaping any worldly advantage fre it, he assured the Corinthians, that whether in so doing he at ed, in the opinion of the faction, as a madman, it was for £ glory of God; or whether he acted, in’the opinion of the si cere part of the church, as one in his right mind, by shunnim) persecution, it was for the sake of his disciples, that he mig be ‘continued the longer with them, ver. 13.—and in eit! _ ease, he was moved by a strong sense of the love of (Christ V.—View. 2 CORINTHIANS. 47 lyin or all, ver. 14, 15.—Therefore, as an apostle of Christ, 1e knew no ‘distinction: between Jew and Gentile; nor in reaching the gospel did he make any distinction between them, ut offered the same terms of salvation to all, ver. 16.—De- Jaring, that if any man believeth in Christ, ctiutaer he be 2 ew or a Gentile, he is a-new creature, yer. 17.—created by , who hath reconciled him to himself through Jesus Christ, who hath given to the apostles: the ministry of the recon- tion, ver. 18.—which consists in pubiishing,’ that God is y Christ reconciling ‘the world to himself,*not counting to hem their trespasses, ver. 19.—The apostles, therefore, in ist’s stead, earnestly besought men to be reconciled to God; . 20,—and- to persuade them to be reconciled, they present+ to them, that him who knew no sin, God hath made a sin- Mfering for us, that we might become righteous in the sight of sod, throngh him, ver. 21.—Now, of all the arguments which ihe ministers of the gospel can propose to persuade sinners to 9 reconciled to God, this instance of God’s love to them is by ar the greatest and most affecting ; and therefore ought to be much in insisted on 3 them i in their discourses to the Beceie: New ied i Sich, Commennanr. “CHAP. V. 1 For we CHAP. V. i We do not pursue mow, that, (ca, 124.) seen things, nor flag in our work; 2 our earthly house, Because we know, that when our uh is a Ni . as des nioie | bus which is only a tent, a Ver. 1d) ee hagihiy Fedse eicks is @ tent. I agree with Estius, ( thinking that the words cieia Te Cxmes, ATE net. to be taken in egimen, but in opposition. See Ess. iv. 18. and that they should 9¢ translated, House which is a tent ; just as ver. 5. who hath given s the earnest of the Spirit, means grven us the earnest, which is the pirit. For the aposties had nothing given to them as an earnest of » Spirjt.. The Spirit himself was the earnest spoken of.—Our ranslators have'rendered this passage in the following manner: For pe know ihat if our earthly house of this tabernacle were dissolved ; y this tabernacle meaning our bedy.. But the impropriety of that erpretation will appear from the following considerations.—1. earthly house of this tabernacle, being opposed to the burlding from , which, according to the commen translation, we are to receive hen our earthly house is.destroyed, if our earthly house be our pre- mortal body, the building of God, an house not made with hands, rnal in the heavens, spoken of ver. 1. mast, by necessary conse~ yence, be our resurrection body, and we must receive it when our g0rtal body is dissolved ; “which is not true. . Neither is that true, hich is affirmed in this verse, that our resurrection body is in hea- n.—2. If the building of God; which we ate to receive, when the rthly house of this battle is dissolved, be our resurrection ly, what is said ver. 2. is not true 3 namely, that it is @ house from - heaven, 48 2 CORINTHIANS. Car.’ temporary habitation is destroyed, streyed, we have ( we shall have a building from God, an pry: a building from G house not made, like our present * («ma») an house g heaven. For the glorified body of the righteous who are Seah not to come from heaven, but from the grave. So we are told, Cor, xv. 42. It is sown in corruption, it ts raised iu incorruption, And with respect to those who are alive at the coming of Chris ‘they are not to receive their glorious bodies from heaven; but mortal bodies, in which they are foynd alive, are to be changed i i immortal ones in the twinkling of an eye, 1 Cor. xv. 52.—3. T common translation of ver. 3. Lf so be, that being clothed, we she not be found naked, implies, that if we are not clothed at ‘the r rection, with a heavenly body, we shall be found naked, or destit of a body altogether. Nevertheless, according to the translation « ver. 2, the righteous are not to lose their mortal body, but only | have it clothed upon with one that is immortal.—4. By interpretin, this passage, of the earthly and heavenly body ‘of the saints, such jarring of "metaphors i is introduced in verses 2, and $. as is perfect! absurd. For what idea can any one form of a tabernacle whic clothed upon with a house, and which if it is not so clothed, tl person who inhabits it will be found naked, For these reasons, I think the passage under consideration shoul be translated in apposition as aboye, and that its meaning is this We know, that when our earthly house, our house on earth, whiel however magnificent and beautiful, zs but 2 tent, compared with t building which the saints are to have from God. When this hous is destroyed, together with the earth on which it is built, we hav building from God, &c. According to this interpretation, the sentiment expressed by the apostles is peculiarly proper; because houses with the furniture and other appendages, make a ptincipal part of the thir 2 that are seen, at which the men of this world look with the greates! ardency of desire; but which in the preceding chapter the apostle declared, he and his brethren did not in the least regard 5 well know: ing that ‘they are of a perishing nature, and that after the destructior of the earth, with the habitations erected thereon, they a are to hav a far better building from God, which is to be eternal.—Howev ef as the Greek writers call the body: a tent, on account ‘of its being the habitation of the soul, the word rHHres may be taken i in tha’ sense, without making any difference 4 in the meaning of the passage For the translation may run thus: We know, that when the earthl house of the body, that i is, which belongs to the body, + destroyed, Ww) have, &c. But I prefer the literal translation of ee word czar: for a reason to be mentioned in the next note, | q 2. We have a building from God. ‘This building is ce city, whic Abraham and his sons, who were heirs with him of the promise country, looked for while they lived i in tents ; and of which city th builder and maker is God, Heb..xi. 10. Te this city, St Paul ane the other inspired writers, have given the name of Jerusalem, th New Jerusalem, The city of the ving God ; because, as in carat , ; anaafn Cuar. V. 2 CORINTHIANS. 49 made with hands, *? e- houses, with the hands of men: nor ernal, in the heavens. of a temporary duration, but eternal, , ere. and in the heavens or heavenly coun- try. ? ; 2 (Ka yee, 98.) But 2 But though we are sure of a yet, in this TENT (from building from God, yet while in this yer. 1.) we groan, ear- ent, this earthly house, we groan, as vestly desiring to go per- earnestly desiring to go permanently in- nanently * into our habi- to our habitation, which is the heavenly ‘ation which is (:% sgavs, country promised to Abraham, and 155.) heavenly. * to his spiritual seed. Canaan, which was the type of the heavenly country, Jerusalem was he place where the Deity resided by the visible symbol of his pre- ence, and to which the tribes went up to. pay their homage to God ; so we may suppose, that in the heavenly country, there will be a yatticular place, where the Deity will manifest his presence, and re- seive the worship of the church of the first-born... See Heb. xii. 22. notes 1, 2. f 3. An house not made with hands. By this expression, the He- orews denoted the excellence of a thing; as by the contrary ex- aression, made with hands, they signified a thing mean and contemp- ible, Heb. ix. 11. The house not made with hands, is one of those jovee!, thanstons, of which Christ tells us, there are many in his Fa- her’s house of the universe, John xiv. 2. ' Wer. 2.—1. To go permanently mm. So I translate the word educucten, For deve, or duw, of which it is compounded, properly nifies, J go, I enter. See Scap. Diction. and [liad I dovas Somer © sicv. Wherefore, the compound word edveue, in the middle ice, signifies, J go into a house, or place. 2 ‘Lim. iii. 6. eduverces was oixiees, Who go into houses. And as the preposition eas, some- nes increases the signification of the word with which it is com- inded, the word extvdveye:, may mean, 7 go into a place, so, as to bide ; in this sense it is used here with great propriety, to shew hat the apostle is speaking, not of the habitation of the righteous ween death and the resurrection, but of their, habitation after the surrection, where they are to remain for ever. _ In a metaphorical nse, the Greek words above mentioned, signify te clothe, and to be hed. But they cannot have these meanings in this passage, be- e to speak of our being clothed upon with an house, is, 1 think, bsurdity, here is indeed a similar expression, 1 Cor. xv. 53. this mortal must, wducacte: aPSugciny, put on immortality. But does not imply that the mortal body of the righteous is to be “ yvered with, or any how united to one that isimmortal. For in nat case, Flesh and blood would inherit the kingdom of God, contrary p the apostle’s solemn declaration 1 Cor. xv. 50. The meaning ne ee is, that our mortal body is to be changed into one that is ‘nraortal. : : 5 - Which 1s heavenly. So sk seavs is translated, Luke xi. 13. ‘o Vou. Il. wae < ga merne , 50 3 And surely if we go into it, we shall not be destitute of an habitation when this earth is destroyed, as the wicked undoubtedly shall be. 4 But yet as 1 said before, (ver. 2.) we who are in the tent groan, being burdened, not because we desire to go out of this state, as unwilling to bear our afilictions any longer, but te go permanently into our heavenly habita- tion, zhat sin, and misery, and weak- ness, and whatever in this world accompanies mortality may be swallow- ed.up in an eternal life of happiness. 5 Now he who hath effectually wrought us to entertain this very de- sire, 1s God himself, who also hath given us the earnest of our obtaining an heavenly habitation, in the gifts of the Spirit, which he hath bestowed on us. 6 Being desirous of entering into heaven, we are bold at all times in the exercise of our ministry ; the rather because we know, that while at home in the body on earth, we are from our true home, separated from the Lord. 7 For we walk by the belief of the other world, and not by the sight of this. 8 We are bold alse, and have no fear of death, because we are well warne ee wears, Your heavenly Father. The phrase achaide ele whi is most excellent, in which sense, New Yerusalem is said, Rev. XXxi to come down “fron God, re weave, out of heaven. Ver. 3. We shall not be found destitute. symres, because it was used by the Greeks to denote ene who wa destitute of something which he ought to have had. Hence it wa applied to one who wanted his upper garment, (John xxi. 7.) The Latin word nudus, answel armour, and even his habitation. ‘ 1 CORINTHIANS. Cmar. V 3 (Es ye xas) And. sure ly, if we go in, we shal not be found destitute. ! 4 (Kas yag) But yet we who are in the ten groan, being burdened not because we desire f go out, but to go perme nently in, (see ver. 8. that what 18 mortal ma be swallowed wae of life ws * i 5 Now he nee hati effectually wrought us t this very DESTRE 1s God who also hath given uw, the earnest of the Spirit (See 2 Cor. i. 22. nots Z. 6 We are bold, there fore, at all times, (xcs, 207.) because we know, that being at home in th body, we are from ho foe the il ' “q 7 For we walk by faith, aD not by sight : 8 We are bold (%, 104, also, ser napa we art So I translate fhe wot ing to the Greek syuuvos, was used in the same sense. “Thus Virg Geor. i. line 299. Nudus ara: sere nudus; and Horace, lib. ii. Sa iii. line 184, Nudus agris, nudus nummis, insane paternis ?—In thi expression, the apostle insinuates, that the wicked shall be foun destitute “of an habitation when their earthly house is destroyed and that to them, whose whole joy was in their earthly possessia mn this will be a terrible calamity. See ver. 1. note 2. - Cuap. V. : well p leased rather fo go from heme out of the body, and to be at home with the Lord. ' 9 (Aw xa:) And for that reason, we strive ear- nestly, whether being at home, or being from home, to be acceptable to him. 10 For we must all appear before the zribu- nal of Christ, * that e- very one may receive things (diz, 117.) in the _ body, * according to what he hath done, whether IT'BE good or bad. 11 Knowing, there- fore, the terror of the Lord, we persuade men, and are made manifest to God: and I trust are made mianifest even (te, 163.) fo your conscien- eas _ 12 (Tee, 98.) Howev- er, we do not again recom- mend ourselves to you, * 2 CORINTHIANS. bl pleased, rather to go from our present home out of the body, than remain on earth, that we may be at our real home in heaven, with the Lord Christ. 9 And for that reason, we striv, earnesily, whether being at home on earth in the body, or deing from that home, to be acceptable to him. We strive to be acceptable to the Lord, both here and hereafter. 10 For we must all, at the last day, appear in the body before the tribunal of the Lord Christ, that every one of us may receive from him, rewards and punishments in the body, according to what he hath done in the body, whether what he hath done be good or bad. 11 Knowing, therefore, the terrible- ness of the Lord’s displeasure, we persuade men to repent and believe the gospel, that they may not be pu~ nished ; and are made manifest to God, as faithful in this matter, and I trust are made manifest even to your con= sciences as faithful. 12 However, in thus speaking, J do not a second time recommend myself to you, but only give you a just ground ‘Mer. 8. To be at home with the Lord. From this, and some other eussancs, it appears that the apostle believed his soul was not to sleep after death, but was to pass immediately into a state of felicity with Christ in paradise. See chap. xii. 4. note i. Wer. 10.—1. For we must all appear, &c. The belief of a fu- “ture judgment, being the strongest of all motives to induce one to Strive earnestly, to behave in such a manner as to be acceptable to God, the apostle insists upon it particularly, as what animated him, and what should animate every person to do his duty conscientiously. __2.. That every one may receive things, dia +8 cwpur@-, in the body. ‘This translation is confirmed by the Syriac version, which runs thus : Ut rependatur unicuigue in corpore suo, id quod factum est in ipso, sive bonum est, sive quod malum est. _ Ver. 12.—1. However, we do. not again recommend ourselves to Jot. ‘The apostle had said to the Corinthians, 2 Cor. iii. 1. Must I again recommend eer as an apostle, after having proved my apostleship, a Cor. i ix. J, 2. Here he told as that in speaking of his ows . % faithfulness, S| 2 52 of boasting concerning me, as an apos- tle really commissioned by Christ, and well qualified for the office, that ye may have an answer to give to them, who to lessen me in your esteem, boast in the false teacher on account of external qualities, and net on account of inward good dispositions. 13 For ye may tell them, that whether we be beside ourselves, as they afirm, because we expose ourselves to death, i is for God's glory; or whether we be sober,'as they think, in shunning perseeution, it is for your good. 14 In thus exercising our minis- try, we are not mad: For our ad- miration of the love of Christ con- straineth us, to expose ourselves to death in preaching the gospel, w/o judge this, that if Christ died for all, certainly all were condemned to death ; 15 And that he died for all, that they who live through his death, faithfulness, he did not mean again to prove himself to them an postle. 2. Give you accasion of boasting concerning us. From this it ap- pears, that the faction had taken occasion, from the things which | the apostle in his former letter had advanced in proof of his apostle- ship, to speak of him as a vain-glorious person. And this being re- ported to him, he told them that what he had: written, and was: go- ing to write concerning his own faithfulness, and other, virtues as an apostle, neither proceeded from vanity, nor’ was meant to re- commend himself to them as an apostle, but was intended to enable his friends to give a proper answer to those who blamed them: for preferring him to the false teacher, in whom they boasted.on ac- count of a few external qualities, while he possessed no real goodness of heart. 3. Who boast, » wgocamm, on account of appearance. "The word xeorwsroy, signifies the countenance, with the form and air of the body, taken complexly. Here it denotes those superficial outward qualities, which raise the admiration of the vulgar, and of which it seems the false teacher boasted ; whilst he was deficient im the qua- lities of the heart ; namely, sincerity, honesty, disinterestedness, be- nevolence, and a concern for the glory of God. Sess Ver. 15.—1. And that he died for all. Yn what sease Christ» died forall, may be understood from Rom. y. 18. where we are 2 CORINTHIANS. Christ constraineth us) Car. v. (¢ara, 80.) but only give you oceasion of boasting concerning us, * that ye may have AN ANSWER to them who boast (ev, 167.) on account of appearance, 3 and not of heart. ae | v P > + 13 For whether we be besides ' ourselves, rr 1s for God; of whether we be sober, rT is for” yon: he acl 2 * 14 For the. love of , who judge this, That if) one died for all, certainly all were dead3-4, 6 ty § ey 15 And Tur he died for all, ' that they who \ : t : os a- Fi 4 4 told, that aap. V. 1 CORINTHI ANS. 5% ve should 10 /onger live should no longer live to their own in- » themselves, * but zo terest and pleasure, but to the pleasure im who died and rose a- of him who died and rose again, to ain for them. procure life for them. Gratitude are RNY therefore obliges. us to imitate his benevolence and disinterestedness. 16 Wherefore, we 16 Wherefore, smce Christ died rom this time forth, re- for all, we the apostles of Christ, pect NO man (xara, 228.) rem this time afer in the exercise of lat through one act of righteousness, namely, Christ’s obedience to eath, sentence came on all men to justification of life. And ver. 19. Trough the obedience of one man, many, that is, all men, shall be con- tituted r ighteous : shall have the means of becoming tightens, For, 3 was fully shewn in the Illustration of Rom. v. 18, 19. and in the iotes on these verses, it was in the prospect of Christ’s dying for hankind, that God allowed Adam and Eve, after the fall, to live nad. have children, and appointed them and their posterity a trial nder a more gracious covenant than the first, in which, not a per- ct obedience, but the ‘obedience of faith was required, in’ order to 1eir obtaining eternal life ; in which also the assistance of the Spirit £ God was promised, to enable them to give that obedience. And lough they and their posterity were to die at length, according to 1¢ penalty of the first covenant, they are all through Christ to be ised from the dead at the last day, to receive reward or punish- ent, according to their behaviour ‘during their trial under the new bs yenant. “Thus far Adam and all his posterity have shared, and ill share through the death of Christ, in the benefits of the new »venant, to the end of the world —Again, Christ being exalted to \e government of the universe, as the reward of his obedience to ath, all the blessings resulting to mankind from his government, e the fruits of his death. F or, as the'apostle tells us, Rom. xiv. 9. a this end Christ both died, and rose, and liveth again, that he might ‘e over both the dead and the living. Yt is evident, therefore, that 90d and bad men, equally, owe their present life on earth, and the cious covenant under which they are placed, and their resurrec- fn from the dead at the last day, to the death of Christ. In like janner, all who live within the pale of the Christian church, owe \e advantages of revelation, and of the ordinances of religion, and | the influences of the Spirit of God, to the death of Christ. The Jessings, therefore, of nature and pravidebor; as well as the blessings | grace, being bestowed on all through the death of Christ, he may, ith the greatest propriety, be said to have died for a/, ‘nptwile nding a// shall not be justified and saved through him: and even y have bought those who deny him, 2 Pet. ii. 1. and to have sancti y@ apostates with his blood, Heb. x. 29. See the Illustration pre- ed to Rom. v. page 279, 264, Q2a 232s (8. Should no longer hive to themselves, but to him, &c. Christ Vi ng by his death procured © a temporal life with its blessings _ for St our ministry, shew respect to no man more than to another, on account of his being.a Jew according to the jiesh. And even if we have formerly esteemed Christ on account of his being a Jew, yet now we esteem him no more on that account. 17 For, if any one be united to Christ by faith, he is a new creature, whether he be a Jew or a Greek. Old things, his former vicious ineli- nations, bad practices, and corrupt principles, have passed away. Behold all things have become new ! 18 But all these new things are » the work of God, who hath reconciled ws Jews and Gentiles ig himself through Jesus Christ, and hath com- 2 CORINTHIANS. \ —Crar. on account of the flesh And even, if we hi esteemed Christ on aceoi of the flesh, yet — now esteem HIM NO more | THAT ACCOUNT. : . NP Se 17 (‘Qs2, 330.) For, any one BE in Christ, : Is a new creature 5 z things have passed a behold all things / nd come new ! . 18 But all: (ow) God, who hath rect ciled ! us to hi through Jesus Christ, for all men, and a gracious covenant by which they: may o eternal life, all are bound by every tie to live agreeably to th rection of Christ, who in his laws hath no view but to: ‘promote th happiness. Fs Ver. 16. Respect no man on account of the flesh; on account of nation, his ancestors, his station, or his office in the state. — was a proper improvement of the consideration that Christ died For seeing God by sending Christ to die for all, hath s! that all men are equally dear to him, and that the salwation of e1 man is the object of his desire, the salvation of the Jews was n be more the object of the apostle’s care, than the salvation of Gentiles, nor the salvation of the rich more than that of the p And therefore, although his preaching to the Gentiles migh fend his unbelieving countrymen, he.was not on that account to all. bear it. Ver. 17.—1. Uf any one be in Christ, hets anew creature. Th a iteration made in the minds and. manners of men by the faith of t gospel, ‘was so great, that it might be called regeneration ; and person so regenerated, might be considered as a mew creature : the rather, that at the resurrection, the bodies of the regenera shall be fashioned anew, like to the glorious body of Christ ; con quently they shall be made new in their whole man. 2. All things have become new! He hath acquired new views things, and better dispositions, and follqws a better course of Ii by which worderful change, whatever his station be, he hath; quired a digrity far superior to that which he formerly derived fi his birth, or tortune, or condition ; he is truly estimable on acco of the excellence of his own character. Ver. 18. Hath reconciled. This word is used to ipa the of thase who are at enmity, friends. See Rom. v. 10. note 1. ‘wap. V. yath given to us the mi- him of the reconcilia- ion: | 19 (a, 322.) namely, hal Ged (m, 10.) is by Shrist* reconciling the ‘world to himself, not ‘ounting to them their jrespasses; and hath ut in us the word of the econciliation. 20 | (‘Tatp Xpsx, 308.) 2 Christ’s stead, there- bre, we execute the office f ambassadors. sy 321.) seeing God be- ches by us, * we pray ‘mtp) in Christ’s stead : Be ye reconciled to God. 21 For him who knew wo sin, he hath made a sin- fering * for us, that we might become the righte- wmbassadors. Seeing God beseeches by us. here, as if God besought the Corinthians by Paul. 6 Deo, mimeticum est.” 2 CORINTHIANS. ¥ AND. dors. seing commissioned by Christ, were his. substitutes. edience, therefore, was due to them in matters of: religion, as to ist himself. But-thie; false, teacher not being appointed by Christ eo Se had no claim to any such respect. z iddition spoils the beauty of the passage. ready reconciled, and did not need to be besought. jd them, that seeing God besought sinners by the apostles, he and Ver. 21.—1. He hath made, cpugziay, a sincoffering. 54 mitted to us apostles the ministry of the gospel, whereby zhis happy re- conciliation is produced. 19 Which consists in preaching, that God is by Christ: bringing back the world to himself, promising sot to punish them for their trespasses, but to pardon them upon their faith and repentance. And by inspiration hath put in us apostles, the doctrine of the reconciliation. 20 In Christ’s stead, therefore, who is God’s chief ambassador, we exe- cute the office of subordinate ambassa- And seeing God beseeches by us, we pray in Christ’s stead: saying to ali men, Be ye reconciled to God: lay aside your enmity, and accept the pardon he offers you by us. 21 For this strongest of all rea- sons, That fim, even Christ, who knew no sin, God hath made a. sin- Ofering for us, that we might be righte- Ver. 20.—1. In Christ's stead, therefore, we execute the office of 3 Christ was God’s chief ambassador, and the apostles The same o- Our translators supply the word But, that The Corinthians were But St Paul ‘brethren prayed all men in Christ’s stead, saying to them, Be ye led to God. For him who knew no sin, &c. hort specimen of the apostle’s exhortations to the unconverted in e country. Accordingly, Estius nis a, “ Wud, Reconciliaminz So that this is a There are nany passages in the Old Testament, where eyaeriz, sin, signifies pai Hosea iv. 8. sin-offerings) of my peaple. They (the priests) eat up the sin ( (that is, See, W hitby’s $ note on this verse. in the New Testament likewise, the word, si n hath the same signifi- sation, Heb. ix. 26, 28. xiii. 11. 2. That we might become the righteousness of God, through hin. S substantives are sometimes put for their corresponding adjec- tives, 56 2 CORINTHIANS. Caar. V ous in the sight of God, through the ousness of Goajithreig merits of his death, and the influences haga borat wrt. dana a of his Spirit. » a ig Fy St if tives, (Ess. iv, 27.) the righianl.inds of Ge may yislanity: pees persons in the sight of God ; namely, by having our faith counted us for righteousness through Christ; he antithesis in the phraseo logy here is elegant. Christ was made sz, that sinners, might be come the riphicousness of God. F ia vitae ’ CHAP. VIL View and Illustration of the Exhortations and Prec in in this Chapter. Me apostle having affirmed in the feropaing: chaptt) that the ministry of ‘reconciliation was committed to the preachers of the gospel, he intreated his fellow-labourers in. ministry, the bishops and pastors at Corinth, to exert diemselvé with the utmost fidelity and diligence in their work ; because : they were either unfaithful, or negligent, they would be guilty of receiving that hivneurible ministry in vain, ver. 1.—The he put them in mind of God’s promise to assist his faithf servants ; and by adding, now is the accepted time, now is the day of salvation, he insinuated, that there are seasons in which Go more especially blesseth ‘the ,labonrd. eka. ‘servants, which, therefore ought not to be neglected by them. And to» cn the matter home to their conscience, he told them, that t season then present, was such a day of salvation, ver. 2.- These earnest exhortations, the apostle addressed” to his fe el Jow-labourers, that they might give no encouragement to an) one to commit sin, either by their negligence, or by thei teaching a lax morality, like the false apostle, cause ‘it would occasion the ministry of the gospel to be blamed, as. encoura g- ing licentiousness, ver. 3.—He therefore besou; at them to es tablish themselves as faithful ministers of Christ, by their vir. tues both passive and aetive: also by sound doctrine, and. b a right behaviour, both in private and in public, ver. 4—10. Having thus exhorted his fellow-labourers, the apostle ad dressed the Corinthian brethren in general, telling them his moutl was opened to them, his heart was enlarged ; he spake plainly t them,: from love. And as a reward, he desired an equal re: turn of affection from them, ver. 11, 12, 18.—Then proceed ed to give an advice, which he knew would be disagreeable some of them; namely, not to join themselves in marriagt with jdolaters and unbelievers, because the principles and prac: tice / Cua. VIi—View. 2 CORINTHIANS. 5% tices of such persons, being directly contrary to'thé principles and manners of Christ’s disciples, the Corinthians could have ‘mo prospect of union and peace in such marriages, ver. 14, 15. —Or, although love and peace were maintained, their idola- trous spouses tempting them to join in the worship of idols, ‘they might lose that holiness which rendered them the tem- ple or dwelling of God, ver. 16.—As was plain from what God said to the Israelites, Come out from among them, &c. and ye shall be to me sons and daughters, ver. 17,:18.—Then to shew ‘that these promises were made to the disciples of Christ, as ‘well as the disciples of Moses, the apostle added, as the con- clusion of his discourse on this subject, chap. vii. 1. Wherefore having these promises, beloved, let us cleanse ourselves from all fil- thiness of the flesh and spirit, &c. These words, therefore, being properly a part of this discourse I have taken them from the beginning of chap. vii. and have joined them to thé:end of this ‘chapter. © ) | New TRANSLATION. __ CoMMENTAaRY. CHAP. VI. 1 Now, CHAP. VJ. 1 Now fellow-labour- fellow-labourers, we also ers in the ministry of reconciliation beseech ' you not to receive at Corinth, J, as Christ’s ambassa- the grace * of God in dor, also beseech you not to receive that vain. honourable ministry in vain. Wer. 1.—1. Now, consgyerres, fellow-labourers, we also beseech you. So this verse ought to be construed and translated, agreeably to the b riginal. In the common translation, (We then as workers together, With him beseech you a/so,) the four words which are supplied with- but the least necessity, mars both the sense and, beauty ‘of the pas- age.— That cuvsgyevres, is in the vocative case, and signifies not the ipostle, but his fellow labourers in the ministry. of the gospel at Corinth, I think evident from ver. 3, 4. where the persons ad- essed are requested to approve themselves as the ministers of rod, by exercising all the passive and active virtues belonging to heir character.—By exhorting them, the apostle shewed the Corin- ians, that it belonged to him to inspect the behaviour, not of the eople alone, but of all the'spiritual men, and to give them such Ishortations and reproofs as he saw fit. And the false teacher, s a professed fellow-labourer, being exhorted along with the rest, € in particular was taught his inferiority to the apostle: and by he picture afterwards drawn of a faithful minister, the Corinthians on idolized. | 2. Not to rece.ve the grace of God, ss xsvoy, in vain. From Rom. 5. where yaew, grace, denotes the supernatural gifts, bestowed on jaul to fit him for the apostolic office, we may infer, that the grace if God in this passage signifies, not only the office of the ministry, fat the spiritual gifts bestowed on the ministers at Corinth, to fit Wass for their office. See 1 Cor. iii, 10. note } Vo. Il, H Wer. 58 2 And to encourage you, consi- der what God saith to Messiah: Ina favou: able season, I have heard thee praying for the salvation of the Gen- tiles, and in the day when they are to be converted, I will help thee. Fellow- labourers, behold now is the highly accepted season: Behold now is the day of salvation, in which God will help those who are employed in convert- ing the Gentiles. 3 Therefore, give no encouragement to commit sin to any one, by your ne- gligence, that the ministry of recon- ciliation itself, may not be found fal with on your account. 4 But by every thing, let us establish ie as ministers of God ; namely, by much patience under the réproach- es cast on us 3 by oppressions coura- geously sustained; “by wants pot supplied, but patiently borne ; dy’the straits to which we are reduced ; 5 By stripes received” vida complaining ; 4y imprisonmenis for Christ 5 by tumults of the people 5 by labours in journeying and preaching’; by watchings, by fastings ; 6 B . the ore ty of the motives Ver. 2. Behold, now ts the highly accepted season. ‘Evargecdsar® Here the apostle shews himself capa of writing in a sublime aim ornate manner 3 the. greatest part of this chapter’ being remarka b| for the beauty of its style. Ver. 4. By every ting, cuviswrres, let us establish gurselves. 2 CORINTHIANS. ‘ Cuar, Vig 2 For he saith, (Taq xlix. & LXX.) in anac. cepted séason I have heard thee; and in th day of salvation I have helped thee : behold, now 1s the highly accepted se son: ' behold now 1s 7 day of salvation. ‘ii 3 Give no occasion stumbling (#, V63. ) toa one, that the ministr may not be find jo quith, 4 But (w) dy every thing let us establish 1 our selves as ministers of God by much patience, by of pressions, by necessitie by distressesy 5 By stripes, ty imp sonments, 4y tumults, by labours, by watchin by fastings, | # 6 By peri by ~_ | the translation must run, as this is a precept Lo the preachers at Ce yinth. See Rom. iii. a 2 Cor. vii. 11. whee the original wor signifies to establish, as in this place.” The apostle hath describe his own sufferings in two other. passages, which may | be compart with this account of what the ministers of the gospel were to do a ‘suffer in the first age ; 1 Cor. iv. 11, 12. 2 Cor, xi. 2328. Fre these passages it ai ‘appear, that he prescribed to others not in but what he practised himself. Accordingly he included himsel if | this exhortation; Let ws establish ourselves. - Ver. 5. By pe _ The first preachers of the gospel, were ofte assaulted in tumults raised by the Jews and idolatrous rabble. So Paul was assaulted in Iconiam, Lystra, Philippi, bh es agents C Finth, ee and Jerusalem. Curael VE: 2 CORINTHIANS. hae ledge, ! by long-suffer- which animate us ; by enlarged views ing, * by goodness, (» of providence; by long-suffering un- meymart ayin) by a holy der injuries; by goodness of disposi- spirit, > by love unfeign- tion; by a well regulated spirit ; by ed, unfeigned love to God and man, all byt manifested in our behaviour. 7 By the word of 7 By the preaching of truth; by truth,-(chap. ii. 17. iv. rightly using the miraculous power 2.) by the power of bestowed on us of God, through the God, (%a) through the right and left hand armour of an up- felt and lift hand ar- right behavieur, which will defend us mour of righteousness. \ on every side against the attacks of our enemies. 8 (Aw) Through ho~ & Through a proper behaviour nour and dishonour, ' when we reCeive honour and dishon- | Wer. 6.—1. By knowle#ge. This, in the opinion of some, is the knowledge of the ancient cracles, called, in the enumeration of the spiritual gitts, she werd of knowledce. | 2, By long suffering. As the aposile hath mentioned much _pa- tence, ver. 4. /oug suffering here, must signify the bearing and for- giving of injuries. 3. By a holy spirit. Ev wvevears eyig. Others translate this by he Holy Spirit, understanding thereby, the spiritual gifts with which the ministe:s of the gospel were furnished. But as in the following verse, Duvaws: Ose, the power of God, which no doubt signifies the power of miracles, is mentioned separately ; and as a ho/y spirit, is slaced among the good dispositions which the ministers of the gos- pel were to possess, I think it signifies a well regulated #irit. | Ver. 1. Through the right and left hand armour of righteousness. his is said in allusion to the armour of the ancients. For soldiers arried bucklers in their left hands, and swords and javelins in their ght. The former was their defensive, the latter their offensive ms. Wherefore, the right and left hand armour of righteousness, lenotes all the branches of righteousness, whereby, in those difficult imes, the ministers of the gospel were as effectually enabled to de- end themselves and overcome their enemies, as soldiers were to de- ive armour which they wore. Or, the right and left hand armour of ughteousness, may signify all the righteous methods, by which 2 lighteous cause is maintained. Ver. 8. Through honour and dishonour: Honour and dishonour are; hat respect and disgrace, which are occasioned to men by particular ictions, But bad and good fame, arise from men’s general conduct: "he apostle himself, shewed. a remarkable example of proper beha- iour under Aonour at Lystra, when the priest of Jupiter was going offer sacrifice to him as 4 god; and afterwards under dishonour, hen the Lystrians at the instigation of the Jews, stoned him as a Magician, and left him fox dead on the street. 2 Ver. / : 60 our ; through bearing bad fame with- out being dejected, and good fame without being elated; as reckoned deceivers, yet shewing ourselves true ministers of Christ. 9 As strangers unknown, yet mak- ing ourselves well known by our good qualities ; as in danger of dy- ing amidst the assaults of our ene- mies, yet behold we live through the protection of God; as chastised, yet not killed. 10 As scrrowing by reason of our afflictions, but always rejoicing with inward spiritual joy, as poor in this world’s goods, but making many rich with the knowledge of salvation; as having none of the luxurtes of life, yet possessing all things in our title to hea- ven. Ver. 9. As dying, yet behold we live. description of the behaviour proper to ministers of the gospel include himself, it may be supposed, that he alludes to his being sone ‘ death at: Lystra, and to his afterwards reviving and vy mit into city, Acts xiv. 20. Ver. 10 —1.. Bat always rejowing, tkey had of eternal life. I T think, cannot be doubted. for its sdalacdla ti philosophy. sion, and abode there several years. Sat. 3. Lib. 2. Sat. 3 Though the vis ee of th gospel, in the first age, were made sorry by their continued afflic tions, it berame them to rejoice in the glorious discoveries and pro mises of the gospel, which it was their business to preach, and it God’s counting them worthy to suffer in so es a cause. 2. As having nothing, yet possessing all things. sters of Christ renounced their worldly Miceli they might I said to possess all things, in the love which God bare to them, in tl exercise of their own virtuous dispositions, and in the hope whi¢ For from these sources, they had ime veal and permanent joy, than the men of this world have int things which they possess.—W hether the apostle in this and the fo: going verses, had the Stoical paradoxes in his eye, I will not prete to determine ; but that he,was acquainted with the Stoic philosoph He was born in Tarsus, a city no! And although he went when you to Jerusalem to be educated, he returned to Tarsus after his conve Wherefore, he’may have con’ versed with the disciples of Carysippus the famous Stoic philosoph who was a native of Tarsus, and the head of a sect which capri the doctrine of Zeno to a ridiculous length, for which they. wi laughed at by Horace in several of his Satires 5 particularly, Lib. But be these things as they may, 1) Fi >| ‘f | | 2 CORINTHIANS. Curae. VIL die) th h bad Sol -padlt fio, (2 ; : deceivers, (xa, 211 yet trues |. \ a 9 As unknown, a well known ; as dying, ! yet behold we live ; chastised, yet not killed (See Peal. exviii. the ' | always rejoicing; | h | poor, but ‘making many rich 5 as having nothing, yet possessing all things.’ 10 As sorrowing, b Seeing the apostle in t ‘Though the mi 1) “venti 1 | | pe os 2 CORINTHIANS. Si mouth is opened 11 I speak freely to you, O Corin- ee orathcnn our thians ; my heart is enlarged in such a te eal 4 ie 12 Ye are not straiten- } ° us, but ye are strait- zned in yourown bowels.! See Ess. iv. 34.) : Now the same re- sompence I REQUEST, (1 peak as fo My childien ;) Be ye also enlarged. bes “14 Become not discor- dantly ‘yoked* with infidels : for what (meroyn) partici- ‘_ manner, as to take you all in. 12 Ye are not straitened for want of room ia my heart, but ye are strait- ened in your own affections: ye do not love me, otherwise ye would have been at, more pains to vindicate me. 13 Now the same recompence for my affection, I request ; (L speak as to my children ; ) Be ye alsa enlarged in heart towards me your spiritual father. 14 From parental love, I give you the following advice: Do net dis- cordantly ycke yourselves in marriage venture to affirm, that the apostolical paradoxes, in sound sense and practicability, as ifr surpass the Stoical, as the Stoic philosophy it- self is surpassed by the Christian. Ver, 11.—J. Our mouth is opened. So the original word anwys mn ay be translated, being the preterite of the middle vcice. Among he easterns, fo hes the mouth, signitied to be out of humour, troubled, ashamed, or grieved. Isa, li. 15. The kings ail chub Maar mouths him. But to have the mouth opened, is to be joyful or glad. [ have interpreted the phrase in its common meaning, because “the sen- timent which, according to that meaning, it expresses, agrees well with the scope of the apostle’s discourse. 2. Our heart 1: enlarged. ‘This phrase in scripture, signifies to be ‘made exceeding glad, Peal. iv. 1, 7 fou hast enlarged me, Bi is, made me exceeding glad, wn distress. But in the verse before us, it sig- nifies to have a strong affection for one, as is plain from what fo!- =f ver, ae Ye are not straitened in us, but in your own bowel; ; id ver. 12. Be ye also enlarged, — _ Ver. 12. » 6 are not straitenedin us, &c. Elsner translates this, 2 are not distressed by me, but ye are distressed by your own bowel:, that is, by your affection to me, on account of your having Offended e by your dissensions, Wer. 14. Nat discordantly yoked, &c. By the law, animals of dif. fe went kinds were not to be joined together, é& Eye, in one yore. | Deut. xxii. 10. Thou shalt not plow with an ox and an ass together. it the phrase, eegoluyerres, discordantly yoked, being used here to P press the marriage of a believer with an infidel, it is, perhaps, an Husion to Levit. xix. 19, Krav ov x xuroyivous or, S ‘The a. “postle’s precept, besides prohibiting marriages with infidels, forbids $0 believers to contract friendships, or to enter into any ‘tard of k ‘ pers with infidels, which requires much familiar i intercourse, lest | believer should i tempted to join Ww ith the infidel i in his reba I rinciples and practice. wee 62 with infidels, whether they be Jews or Gentiles: for what thing doth sighteousness and wickedness share in common? and what intercourse can there be between light and darkness ? 15 And what agreement hath Christ with Belial ? Do they agree in their precepts to their votaries, or in their rewards? Or is the portion of a be- liever and an infidel the same, either here or hereafter ? 16 And can the temple of God, and the temple of idols, be placed together with any propriety? Yet these dis- cordant conjunctions are all made, when ye believers marry infidels. For ye ave the temple of the living God, as God said to the Israelites, Levit. xxvi. 11, 12. JL will dwell among them, and walk among them, and I will be their God, and they shall be my people; a promise which hath been Ver. 15. What yseis, portion. 2 CORINTHIANS. The original word denotes the share which one receives with others of a common subject. Ver. 16.—1. And what, cvyxarations, placing together, &e. Cuar. VI pation HATH ‘righteous ness and wickedness ? am what (xowavie) intercour; HATH light with dark ness ? b( 15 And what agree " HATH Christ with FE lial ? or what (mpi) ps tion HATH a believer wi an infidel ? i | 16 (As, 101.) Am what placing together 1, THERE * of the temple o God with THE TEMPL, of idols? for ye are th temple of the living Ga 7 as God hath said (‘on 260.) Assuredly 1 wil dwell (s) among then and walk among THEM, and I will be their Go is an allusion to the hinaey of Dagon, the god of ihe Philistines who, when the ark (called »@» @tx, the temple of God, because thi symbol of the divine presence commonly rested above it) was P a ced in his temple, was found. two mornings successively, cast dow before it on the ground broken, 1 Samuel v. 2—4. ‘his exampl shewed, that the temple of God, and the temple of idols, canne stand together. ‘The apostle’s meaning in the above verses is, th righteousness and wickedness, light and darkness, Christ and the de vil, the portion of believers and of unbelievers, the temple of G and ale temple of idols, are not more inconsistent, than Christiar | and heathens are in their characters, inclinations, actions, and expect; tions. And therefore, Christians should not of choice connect thems selves intimately by marriage, or otherwise, with infidels, or wicke persons of any sort. See 1 Cor. v. 11. note 3. yi 2. For ye are the temple of the living God. As the apostle is re soning against Christians joining themselves in marriage, or in friend- ship, with heathens, by calling believers the temple of God, he it sinuated, that infidels are the temple of the devil.—There is a great beauty in the_epithet Aving, applied to the true God. The G who dwells in believers as his temple, is a Aving God ; wheteas, th gods placed in the heathen emgien, were stocks and stones, dum deaf, and dead idols. : cHaP. ‘Vi. ind they shall be #o me a reople.* 17 Wherefore come aut from among them, ind. be ye separated, saith ie Lord, (!sa. li. 11. LX receive you 5 4 a Father, and ye shall : to me sons* and daugh- CHAP.VII. 1 Where- ‘ore, having these pro- mises, beloved, let us leanse ourselves fromall ollution * of the flesh and spirit; 7 perfecting holi- ness in the fear of God. 2 CORINTHIANS. (18 And I will be to - 's, saith the Lord Al- 63 - fulfilled in you, who have the Spirit of God dwelling in -you by his su- pernatural gifts and operations. 17 Wherefore, come ye out frem among idolaters and infidels, have no con- nexion with them, and be ye separated from them, saith the Lord, and touch no unclean person, and I will reeeive you ; whereby the loss of their com- pany shall be fully made up to you; 18 And I will be to you a Father, by taking an affectionate care of you, and ye shall be to me sons and daughters, ye shall derive great ho- nour from that relation, saith the Lord Almighty. CHAP. VII. 1 Wherefore having these promises, beloved, Let us cleanse ourselves from all pollutions of the flesh, from lasciviousness, gluttony, and drunkenness : and from all pollution of the spirit, idolatry, malice, lying, anger and revenge: aftaining greater holiness daily, from a regard to the character and awill of God. 3. I will be their God, &c. This promise, which was originally made to the Israelites living under the Smaitic covenant, was re- newed to believers living under the gospel covenant, Jerem. xxxi. 33. Ver. 18. J will be to you a Father, and ye shall be to me sons. These words are not found any where in the Old Testament. The passage which comes mearest to them is 2 Sam. vii. 14. where, peaking of David’s seed, God said, [ well be his Father, and he shail be my Son. Now as that prophecy in its primary meaning, related to Christ and his people, see Heb. i. 5. nute 2. the promises contain~ ed in it, were spoken to believers of all nations. _ Chap. Vil. 1.—1. Les us cleanse ourselves from all pollution. Phis being the conclusion of the discourse contained in the last parr of the preceding chapter, ought to be joined to it, as I have done. The Corinthians and all the heathens, being excessively addicted to the vices here called moaveys eagxG, pollution of the flesh, the a- postie had good reason solemnly to caution them against these vices; jas he hath done likewise 1 Cor. vi. 16. by pointing out their perni- cious influence, both on the.bedies and on the souls of men. For the reason why sin is termed uncleanness and pollution, see Rom. vi. 19. note 2. , - 2. And spirit. See Gal. v.19. where the vices which in this verse are said to pollute the spirit, are described as works of the flesh, because they originate from the lusts of the flesh. CHAP, cs | 2 CORINTHIANS. View.—Cuar. J CHAP. VII. View and Hlustration of the Subjects treated in this Chapter Hea the Corinthians might fancy St Paul had injured then by forbidding them to contract either marriages or friend ships: with infidels ; and lest on that account, they might lo: their affection for him, he intreated them, to gros al Jove him as a faithful apostle of Christ ; since neither y hi doctrine, nor by his actions, he had injured, or corrupted, | oO deceived any of them, ver. 2.—And because in ‘thus speaking he obliquely insinuated that their new teacher had done the injuries to them, he assured them, he did not deride thei simplicity in suffering themselves to be so used ; for as he sz before he had the most cordial affection for Cima! ver. 3.— But he spake freely to them, because he had boasted of t good dispositions, and because their obedience in excommu: cating the § incestuous person, had filled him with consolati ¥ ver. 4.0 WED Shere’ Patent to make them senictbOlee the sect aesio? ze on account of their obedience, he pathetically described | anxiety of mind, occasioned by his not meeting with Titus a the time he Fs Bas him, ver. 5.—and the pleasure whic his arrival, with the good news of their submission and lox had given him, ver. 6, 7.—-And as they had taken his admoni tions in good part, he told them he did not ‘repent of having made them sorry for a little while, by his former letter, v é 8.—Since their sorrow was of a godly sort, and had wrought. them true repentance, ver. 9, 10. He told them likewise, that he wrote to ehaun to excommunicate the i incestuous person, to she the care which he took of them in the sight of God, ver. 12.- For which reason, their kind reception of Titus, and their bedience, whereby he was made joyful, and his: spirit was) res freshed, had comforted the apostle, and filled him with ¢ ceeding joy, ver. 13.—And seeing before Titus went to Co rinth, the apostle had boasted to him of the good dispositic sof the Corinthians, he told them he was glad that his boasting) was found true, ver. !14.—In the last place, he informed the that Titus entertained a most tender affection for them, which was encreased by his remembering their obedience to the postle, and their kindness to himself, yer. 15.—The apostl therefore, rejoiced that he now had confidence in them, every thing, ver. 16. nar. Vib | New TaansLation.. . CHAP. VIL. 2 Receive us : (see chap. vi. 11,12.) we have injured no one’, avecorrupted noone, re have nt sage 4 no ene. 81 speak not THIs to ondemn you; for I have aid before, that ye are in yur hearts, to die together, d ‘fo: tive together. 4 Great 1s my freedors ‘f speech to you, great 1s ay boasting concerning jou: * I am filled with nsolation ; I gee tere bo ind i in joy* in all our ‘6 For when we were ame into Macedonia, flesh had no rest, but e were distressed on e- 7 SIDE: without ss on him. 2. Deceived no one. im injured no che. i. Fou. ViT. 1 CORINTHIANS. Ver. 2 —1. We have injured no one. d represented the aposile as having injured the incestuous person ‘the sentence of excommunication which he ordered ihe church to That accusation St Paul utterly disclaimed ; and at ‘same time, a3 Locke ebserves; insimiated in an oblique manner, at the false teacher had injured ‘tiem; and done the other evils to em which he here mentions. So I translate the word ewAsevterarapess, whicl: ally signifies, to possess more than one has a right to; and by an figures to use decest for that purpose. sides, to translate the word as I have done, makes this different 4.1. Great is my boasting concerning you. d with confidence boast of theCorinthians, after the account ich Titus brought hig of their geod dispositions and obedience. ad cmeceming ly abound in joy. ny of the apostle’s eee ee such a force and eniphasis, that it 1ot be fully expressed in t 66 CoMMENTARY. CHAP. VIL. 2 Receive me into your hearts, asa faithful apostle. For whatever others may have done, I have injured no one among you; I have eorrupted no one, either by my precepts or my examples J huve de- ceived noone with false, doctrine. $1 speak not this to lame you, for suffering yourselves to be so used by the false teacher; but. from. love. Lor I have said before, (chap. vi. 11.) that ye.are in our hearts, ta.die together, and te live together. 4 Because I ardently love you, Great is my freedom ff speech t £9, Yolty great is my boasting concerning you. Hearing of your obedience, J. am filled with consolation, I exceedingly a- bound in joy in all my affliction: my joey. from your obedience, oyer- balances the pain occasioned by my affliction. ' ; 5 This ye may believe ; For when we were come into Macedonia from Ephesus, not finding ‘Titus, our mind had no rest, fearing he had_been il received by you: we were distressed Perhaps some of the faction See chap. i; '1}. note 1: The apostle The w etd imiemepicciveens, like he English language. Wer: 66 on every side; without were tumults raised by the unbelieving Jews and Gentiles, qwithin were fears concern- ing your behaviour. 6 Nevertheless, God who comforteth them who are cast down through af- fliction, comforted me by the arrival of Titus from Corinth, for whose safety I had felt so much anxiety. 7 And not by his arrival in safety only, but also by the consolation where- with he was comforted by you, having related to me your earnest desire to see me, your lamentation for your fault, your zeal to vindicate my character as an apostle, and to support my au- thority, things most acceptable to me; so that when I heard them, I rejoiced the more on account of the ar- rival of Titus. 8 Such were the effects produced by my reproofs. Therefore, although I made you sorry by that letter, I do not now repent of writing it, although I did repent after it was sent away, Ver. 6. Nevertheless, God who comforteth them who are cast ¢ ! literally, them who are humble ; but raauvys is applied to the body well as to the mind. Ver. 7. Your earnest desire. contains. Ver. 8.—1. Although I did repent. Paul wrote his first epistl a 2 CORINTHIANS. Estius thinks the word exiaed may be translated, vehement longing ; namely, to see their spirit father.—-There is a peculiar beauty in the repetition of ta ipuay, each of the clauses of this verse, as well as in the climax which “a Cuar. VI were fightings, withi WERE fears. yoni 6 Nevertheless, Ge whe comforteth them are cast down,‘ comfor ed us by the coming Titus: i: 7 And not by his con ing only (raw) but also t the consolation where with he was comfort (s@, 189.) by you, havi related to us your earne desire,! your /amentatia your zeal for me ; so t I rejoiced the more. 8 (‘Or, 255.) Th fore, although 1 made y sorry by that letter, 1 not repent, although I di repent :' for I perceive the Corinthians, as he did all his epistles, by the direction and insp ration of the Spirit. And therefore, his repenting of the sey things he had written, after his letter was sent away, was a sugg tion of natural fear, called Ass flesh, ver. 5. which he ought to hay corrected, and which I doubt not he did correct, when he consid@ ed that what he had written had been suggested to him by the & rit. The letter speaks for itself. Every thing in it is highly per, and worthy of the Spirit of God. Besides the event is a pi of its propriety. It produced among many of the Corinthians, # wished-for reformation. And therefore, the apostle did not repe of it at the time he wrote his second epistle, though actuated by mi tural fear, he had repented of it immediately after it was sent awal Grotius translates the clause thus: Nen doleo, quanquam do ra (Cuar. Vil. thatsthat Jetter, although ‘but for an hour,? made you sorry PROPERLY. OI now rejoice, not be- se ye were made sorry, * but because ye were made sorry to a change of conduct: for ye were made sorry, cording te God, that ye might not be puntshed by us any MANNER. 10 For the sorrow ac- ding te God worketh out change of conduct * unto Salvation, not to be re- pented of; but the sor- Tow of the world, work- eth out death. : 2 CORINTHIANS. 67 fearing it might irritate some of you- For I perceive that that letter, although but for a little while, made you sorry in a proper manner. 9 I at present rejoice, as I said, (ver. 7.) not because ye were made sorr ‘Yy by my letter, for that would rather give me pain, but because ye were made sorry by it to a change of conduct. For ye were made sorry in the manner God requires ; your sorrow issuing in actual amendment of your fault, that ye might not be punished y me in any manner. 10 For the sorrow ‘gird by God, arising from a sense of the evil of sin worketh out a reformation ending in salvation, and therefore not to be repented of. But the sorrow. arising from worldly considerations worketh out death, by pushing men to commit new sins for hiding the former. mihi; I am not sorry now, though I was sorry; namely, when I wrote that letter, having done it with many tears, 2 Cor. ii. 4. Or he was sorry that he found himself obliged to write that letter to them. (2. Although but for an hour ; that is, for a very short time. See 1 Thess. ii. 17. note 2. The apostle was glad that the sorrow which he had occasioned to them by his reproofs, had been so soon remov- ed by their repentance. , | Ver. 9.—1. I now rejoice, net because ye were made sorry. The apostle expressed himself in this manner, to shew ra affection to- wards the Corinthians. For as he told them, chap. it. 2. If I should make you sorry, who is tt, verily, that maketh me glad, unless the same who is made sorry by me ? Ver. 10.—1. Worketh out, wsruveray, a change of conduct unto sal- Cation, amerauirnrey, not to be repented of The first word pecrevoise, properly denotes such a change of one’s cpinion concerning some action which he hath done, as produceth a change in his conduct, to the better. But the latter word, wereaesrsio, S signifies the grief which one feels for what he hath done, though it is followed with we alte ration of conduct. ‘The two words, howéver, are used indiscrimi- nately in the LXX for a change of conduct, and for grief on account ef what hath been done. 2. But the sorrow of the world, worketh out death. he apostle seems here ta have had in_ his eye, those ‘who, through excessive prick arising from worldly considerations, are driven te despair and 2 kill 68 2 CORINTHIANS. CHar, VIE | 11 Behold now this very thing, that 11 Behold, (yee, 97.) by my letter ye were made sorry ac- now, this very thing, that’ cording to God’s will, for your fault ye were made sorry accord- in the affair of the incestuous per ing to God, what careful-| son, what carefulness it wrought in ness it wrought in you,! you to comply with my order, yea, (#Ara, had Rote apologis= apologising to Titus for your conduct, ing, yea, displ ri yea, dissatisfaction with yourselves for fear,? yea, earnest desire, being so foolish, yea, fear of the dis- yaa, zeal, yea, punish=) pleasure of God, yea, earnest desire to ment. By every thing ye obey me, yea, zeal for my honour, have sewn yourselves to. yea, punishment of the offender whose be wow pure om mei mat-— wickedness ye had tolerated! By ter.5 : every mark of true repeniance, ye have 4 ye shewn yourselves to be now pure in this ' matter. — hg ale Sy : kill themsely es; as did Achitophel, Tudas, and ets SUBS is in| this clause, an elegant contrast between sa/vation, or eternal life, wrought out by reformation ; and eternal death, ap by sinfu ; actions not forsaken. b | Ver. 11.—1. Wiat carefulness it wrought im you. In describing the effects of the sorrow of the Corinthians, the apostle speaks of the emotions of their minds, without mentioning the objects of. these e motions. This he did, as Locke observes, — modesty, and from respect to the Corinthians. Calvin and others suppose, that the se-_ ven particulars mentioned in this verse, are the characters of true — repentance; and that they are to be found in every re al penitent. But I rather think, he describes the repentance of the di erent sorts _ of persons in Corinth, who had offended, according to the Part they i had acted in the affair Ye question. ; 2. Yea, displeasure. The word ayaranrnes, properly denotes Spain ‘ the cause of which 1s within one’s self. 3. Yea, fear. By this, some commentators understand fear of da ‘punishment, which the apostle had threatened to inflict on the impenitent, 1 Cor. iv, 21. To this agrees what is mentioned, ver. 15. 4.Yea, punishment. This sense the word s«3ixacw hath, 1 Pet. ii. 14. The sincere part of the Corinthian church, strongly i impressed with the apostie’s letter, had, agigerely, to his command, excommu- nicated the inéestucus person. : “This is the punihment which he here speaks of. And therefore, the countenance which they had_ iy os oftender, is the crime for which the apostle had made them sorry, and of which he speaks with so much alii fe in this passage. . 5. Have shewn yourselves to be now pure in this matter, Here Whithy’s reroark is, * That true repentance from sin, cléars us from the guilt of it, got only in the sight of God, but man ; so that” at 1s both euchatis able,’ and unehristian, to stigmatize, or reproach’ any | | . mar. VIL ee (Agu, 87.) Indeed, though 1 wrote zo you, iVERELY, at was not this sake who did the ong, nor for his sake g suffered the wrong, ut rather for the sake of fing to you our care, thich IS concerning you in i sight of God. (13 For this reason, We wre comforted in your omfort ; and exceeding- | the more we joyed for lz joy of Titus, because Spirit was set at ease i fear all. 4 (or, 285.) There- fe, if I have “boasted ay thing to him concern- y you, I am not a- amed: (AAdz) for as + spake all things cow- (RNING you in truth, also our boasting nich was before Titus, 1 found a truth. ‘15 And his tender af- tio ion i is more abundant ward you, whilst he Rtinbercth the obedi- @ of you all, svp iw ye received bin with ‘16 I rejoice then that 's still alive. 2 CORINTHIANS. 69 12 That ye may not mistake the principle from which I acted in this affair, J assure you, although I wrote to you severely, tt was neither from ill will to him that had done the wrong, nor from any partial regard to his fa- ther who had suffered the wrong, but rather for the sake of shewing to yas my care concerning you in the sight of _ God who hath committed you te me to be instructed and directed. 13 Because I acted from this princi- ciple, I was comforted in hearing ye were made happy by my care of you ; and exceedingly the more I rejoiced for the joy ye gave to Titus, because his mind was set at ease by you all, when ye received him with affection, and tead my letter with due submission. 14 Since ye have behaved so well to Titus, if I have boasted any thing to him concerning you, I am not ashamed of it; for as I spake all things (sup- ply the preposition em, 186.) concern- ing you according to my real opinion, so also my boasting concerning your good disposition and proper behaviour, which I made in the presence of Titus, ss actually found by him a true boast- in 1s And his tender affection, instead of being diminished by absence, is much increased towards you, whilst he remembereth as he often does, the ready obedience of you all; and how ye received him with fear and trembling, whereby ye manifested your sense of guilt and fear of punishment. 16 Your behaviour having been #y person. for the sin we know, or believe he hath truly repented Ver. 12. Nor for his sake who suffered the wrong. From this it Mpears, that the person who had suffered the injury from his son, The son, therefore, by cobabiting with his father’s rf y to the guilt of incest added that of ingratitude to his father. Ver. 70 2 CORINTHIANS. © Cuap. such, I rejoice that I can rely on your have confidence in y ral obedience, in every thing. in ave) wing. Ver. 16. I rejoice then that I have emia in you in every th It is an observation of Oecumenius, that the apostle in this part his letter, expressed his good opinion of the Corinthians, and m tioned his having praised them to Titus, to prepare them for his. hortations in the two following chapters, concerning the eollect for the saints in Judea. His address, therefore, in this part of letter is admirable ; especially as, in commending the Corinthi: he expressed himself in a very handsome manner, and agreeably the good opinion which he now entertained of them. CHAP. VIL View and Illustration of the Exhortations in this Chapter. Ei duis directions which the apostle in his former letter ¢ to the Corinthians, concerning the collection for the sai in Judea, had not, it seems, been tully complied with. Att persuasion of Titus, indeed, they had begun that collectio but they had not finished it when he left Corinth; owing, p haps, to the epposition made by the faction, or to the dist bances which the faction had raised in that church. W fore, to stir up the sincere among the Corinthians, to fin what they had so well begun, the apostle in this chapter, before them the example of the Macedonian churches, I s pose the churches of Philippi, Thessalonica, and Bercea; v notwithstanding their great poverty, occasioned by the' pet secution mentioned, | Thess. ii, 14. had contributed bey their ability, being much inclined to that good work by th own benevolent disposition, ver. 1, 2, 3.—and had entre: the apostle to receive their gift, and carry it to Jerusalem, 4, 5.—His exhortation to the Corinthians on this occasion, doubt, would be the more regarded by them, that it immed - ly followed the many commendations given them for their | and obedience. See chap. vii. 16. note. Wherefore, in persuasion that they would now be hearty in the affair, th postle told them, he had entreated Titus, that as he had beg so he would finish that good work among them, ver. 6.—ai ing, that as they abounded in every other grace, and entert ed great love to him their spiritual father, he hoped they w abound in that grace also, ver. 7.—This, however, he did speak as an injunction, because works of charity must be | untarily performed; but that they might emulate the forw: ness of the Macedonians, and shew the sincerity of their | and gratitude to Christ, ver. 8. And the more effectuall persuade them to part with some of their riches for relie rae VUl.—View. 2 CORINTHIANS. 7h he saints, he told them, they were well acquainted with the teatness of the love of our Lord Jesus Christ, who, though he vas rich, for our sakes became poor, that we through his pov- otty might be rich, ver. 9.—He then gave it as his opinion, that they ought to finish these collections speedily, seeing they ad begun them the last year, ver. 10,—none of them postpon- ng the matter any longer, on pretence of inability, ver. 11.— yecause God regards the willingness of the giver, more than, e greatness of his gift, ver. 12. | But lest the Corinthians might fancy, that by thus earnestly commending liberality in making the collection, he meant at heir expence to enrich the brethren in Judea, he assured them, ie meant only the relief of their present pressing wants, that n their turn they might be able and disposed, in case of need, © assist the Corinthians, ver. 13, 14, 15.—And'to shew that ie was much interested in this matter, he thanked God for aving put the same care concerning it in the heart of Titus, er. 16.—who, at his desire, had willingly agreed to go with him » Corinth, for the purpose of persuading them to finish their egun collection; but who beimg more diligent in the matter an the apostle expected, had offered to go before him, to xhort them, and was come to them with this letter, ver. 17. But that Titus might not be burdened with the whole veight of the work, he told them, he had sent with him a prother of great reputation, who had been chosen by the Ma- pedonian churches, to accompany the apostle to Jerusalem, to Witness his delivering their gift faithfully, ver. 18, 19.—a mea- jure which he highly approved; because, in this affair, he - wished to avoid all suspicion of unfaithfulness, ver. 20, 21. \—And that with them he had sent another brother likewise, vhom he had found faithful in many things, ver. 22.—Now hat these messengers might meet with due respect from the orinthians, the apostle informed them, that if any of the fac- jon enquired concerning Titus, they might~ reply, he was his ellow-labourer in preachiug the gospel to the Corinthians. Or £ they enquired concerning the brethren who accompanied Ti- $, they were the messengers employed by the churches, to tarry their collections to Jerusalem; by which service, they srought glory to Christ, ver. 23.—Being therefore persons so espectable, he hoped the Corinthians would give them and the churches, whose messengers they were, full proof of their s00d disposition, and of his boast concerning them, by treating yhem with every mark of affection and esteem, ver. 24. New Transiarion. -_- ComMMENTARY. CHAP. VUL 1 Now, CHAP. VII. 1. New brethren, prethren, we make knewn to shew the good opinion I have of ‘ you 4 72 you, I make known to you the gracious disposition, which hath been given to the churches in the province of Mace- donia, hoping ye will follow their example. 2 That, during a great trial by per- secution, their exceeding joy, arising from the doctrines and promises of the gospel and from the gifts of the Spirit, so wrought in their minds, that notwithstanding their extreme po- verty, it moved them to shew great li- berality in their gift to ‘the saints in Judea, from whom, the gospel came to them. 8 Their liberality. was not the ef- fect of my entreaty; for according to their ability, (I bear them witness,) ; - a Ver. 1.—1. Make known to you the grace of God. Because t word translated grace, is in ver. 4, rendered by our translators ag and hath that meaning evidently, ver. G. 7, 19.3 also, because gift of God, is an Hebraism for a very great gift, this verse may translated, lnagé. britbet tat you the exceeding great gift which is git by the Ma of Macedonta ; uamely, to the saints in Judea. Ye “have retained the common translation, supposing the apostle me: to ascribe the charitable disposition of the Macedonians, to the j fluence of the grace of God, as he does Titus’s earnest care about collection, ver. 16. BT tha alberta of Macedonia. See 1 Thess. 1. 7. note. pose. Ver. 2. N Sicnishonmile their deep poverty. By mentioning the verty of the Macedonians, as the circumstance which enhanced. the liberality, the apostle in a very delicate manner insinuated to t Corinthians, who were an opulent people, (1 Cor. iv, 8. ) that it w 2 CORINTHIANS. The apostle means the Rom: province of Macedonia, which comprehended all the countries the Greeks in Europe, not included in the province of Ach: Of these churches, ‘the most forward. coubt not, was the church of the Philippians, which on every casion cued Gs great regard to all the apostle’s desires, togeth with an anxious concern for the advancement of the gospel, ai much dels! ae to part with their money for every laudable pu Cuap. to you the grace of | Go which is given to churches of Macedonia eso 2 That, im a great t t of affliction, the overflo ing ot their joy, (ms, 21) notwithstanding their de poverty," hath overflo in the riches of their | berality. $ For accerding THEIR power, (I be witness) nay, beyond the their duty to equal, if not to exceed the Macedonians i in the gree ness of their gift. See ver. 14.—From 1 Thess. ii. 14. it appeal that the Christians in Thessalonica had been spoiled of their good So also 1 think the Berceans must have been, Acts xvii. 13. places of lesser note, the disciples may have been few i in number, al not opulent. Waters a iA p. VIL ower, 1 THEY WERE willing of themselves ; 4 With much entreaty equesting us that we would receive the gift nd the fellowship of the try which 1s to the ss ! 5 And mot as we fear- d ; * but first gave them- elves to the Lord, (xa:, 13.) and then to us by he will of God. 6 THIS MOVED us-to streat Titus, that as he ad formerly begun, so he _ also finish the 7 (Aare, 77.) Now, as abound in every if CE, In faith, end eech, and knowledge, Ie id all diligence, and 1N our lovetous; 1 wisH at ye may abound in Mis grace also. isi speak not TH7S as it injunction, but (du, 2 2. ) om account of the di- rence of others, and 4s t mians. 2 CORINTHIANS. 73 yea beyond their ability, they were willing of themselves, without. my soliciting them. 4 For speedily finishing their col- lection, they earnestly requested me to receive the money, and perform their share of the ministry to the saints, by carrying their gift to Jerusalem, and delivering it in their name to the elders, to be distributed to the poor brethren in Judea. 5 And did not as we feared, ex- cuse themselves on account of their poverty ; but first gave themselves to follow Cérist in this matter, and then tous to do what we told them was the will of God. 6 This success with the Macedo- nians, moved me to entreat Titus, that as he had formerly, when he gave you my letter, begun the collection among you, so he would on his re- turn, also finish the same gi fs among yo likewtse. 7 Now, as ye abound in every grace, in faith, and variety of languages, and knowledge, and the greatest diligence in performing every Christian duty, and in your love to me your spiritual fa- ther; be careful to abound in this grace also of ministring to the saints in Ju- dea, who are now in great distress. 8 I speak not this as an injunction, because works of charity ought to be voluntary, dut I recommend it on account of the diligence of the Mace- Ver. 3. Beyond their power. This is no hyperbole, but an ani- ed expression, strongly descriptive of the generosity of the -Ma- i They were willing to give more than they were well ele, considering the distresses under which they themselves la- i Vou. ll. Ver. 5. And not as, nrwiwauw, we feared. Suidas informs us, that Ff titics applied «Awa», to things bad as well as good, conse- ey it signifies to fear, as well as to hope. fir, because the apostle cannot be supposed to say, that he hoped Sit acédonians would not make the collections. Here it signifies zo Ver. 74 donians, and to prove the sincerity of your: lave to God, and to your breth- ren, and to me. 9 For ye know the goodness of the Lard Jesus Christ, who, though he was vich, as being the proprietor of the whole world ; yet for your sake he lived in absolute poverty, that ye through his poverty, might be rich in the pos- session of all the blessings promised im the gospel. 10 And in this matter, I give my opinion, that to finish your collection im- mediately, is profitable for your reputa- tion, who. have formerly begun, not only to make the collection, but alsa. to shew a remarkable willingness in making ity since the end of the last year when ‘Titus was with you. See ver. 6. 11 4¢t present, therefore, agreeably to your former resolution, speedily finish the making of the collection, that Ver. 8. The sincerity. Te yarsev, the sincere thing. But the ter adjective is put here for the substantive. om Ver. 9. That though he was rich, Jesus Christ was Lord of ; things, because the Father created all things by him, and for hit and subjected all things to his dominion. Wherefore, if he h ‘pleased, he might have lived in the greatest splendour and op lence, while he executed his ministry on earth.—Or Rich, may § nify his original greatness; and Poor, his humbled condition earth. first letter. 2. Since the last year. As wa’ wsav@, Luke i. 70. Acts iii. § is translated, since the world began, «we miguct, may be transla’ Besides, the circumstances of the affair req this translation 5 for the apostle’s first letter, in which he mentiot the collection to the Corinthians, was sent to them by Titus in: end of the last year, that is, five or six months only before this’ was written.—In this verse, the apostle tacitly blamed the Cor thians, as having acted inconsistently, who, on receiving the apost letter in the end of the former year, not only began, “but expre great willingness. to finish the collections, since the last year. and negligent in the affair. <4 2 CORINTHIANS. Wer. 10.—1. Not only to da, but also to be willing. Seeing 1 willing, is mentioned as something greater than /odp, it imports, tl the Corinthians had shewn a great willingness to finish the coll tion since the last year, after Titus delivered to them the apostl Cuar. VII proving, the sincerity of yourlove. 9 For ye know the grace of our Lord Jesus Christ, that though h was rich,.* yet for your sake he became poo (Philip. ii. 8.) that through his _ povert might be rich.. | 10 And herein I give MY opinion, (yue, 9! that this is profitable fc you, who have formerly begun, not only to de but also zo be willing since the lest year. * 11 At present, thet fore, finish the doing @} iz; that as THERE Wi a ve and afterwards grew ¢ j ye. : J ~Cuae. Vil. a readiness to will, so a/- 59 LET THERE BE to fin- ish from what we have. Vor. 17.—1. But, being mare diligent. So the hes outciipl 3: daeexov, literally sign.fies. It seems the apostle did not desir Tis tv go. before him to Corinth, nor to-be the bearer of his let ter; but- to exert himself in-urging the collection, when he accom: panied. the apostle to Corinth. Nevertheless, Titus being himsel very earnest in the cause, proposed of his own accord to go before with the apostle’s second letter, that he might have-an opportunity of exciting the Paruians) to finish their cpllections before the 2pos tle’s arrival. E 2. He 1s come out to you. aie ee aauten io come as well 2 to go, eEnrde here, must be translated, zs come unto. Furi it woulc have been improper in a letter which the Corinthians were to read perhaps, in the hearing of Titus himself, to have said of him, bez gone forth to you, But the St dam + is procnegs in the literal tr an- slation. © ~ - y Bo My a Ver. 18. Have sent oP brother, whose praise, pi This brother is thought by-many, both of the ancients and moderns, to have bee Luke, whose ‘gospel was well known throughout the churches Macedonia-and-.Achaia, at the time Paul wrote this. second epistle t the Corinthians, A: D. 57. See Harmony of the Gospels, Prelim Ovserv. p. 43. 2d edit.—From Acts xvi..10, 11. where Luke use the phrase We, it appears, that he was with Paul and Silas whe they passed over from Asia, the first time into Europe ; and that h went with them to Philippi, ver,-15, ° But from Acts xvii. 1. whel Lake alters bis stile, we learn that he remained at Philippi, whe Paul and Silas went.to Amphipolis and Apollonia,*tnd did not jo them again till Paul came with the collection from Corinth to Ph lippi, in bis way to Jerusalem, six. years after his‘departure fro Philippi, Acts xx. 5. Here we may suppose Luke employed hin self during these six years, in composing and making copies of | gospel, which he may haweijeent.. to the churches in. these part And if he was the brother whom Paul sent with Titus to Cori: th he may. have remained: there iill Mash arrived ; and when Paul, a eccount of the lying in wait of the Jews, determined 7 ur BAR througk Bir. VAL: 19 And not THAT nly, but who was also hosen of the churches, * rae fellow- -traveller with is gift, which 1s minis- ved by us to the glory of gee himself, and DE- LARATION of your as mind. \ “20 Ti “6 cave of this, rat yo one should: blame s in this abundance hich ZS ministered by S. 2) Premeditating things mely, not only in the ght. of the Lord, but so in the sight of men. dee Re, 2 xii. 17. note.) | 22 And we have sent or Ip ed him to Rome. tus to Corinth. ii. eat respect for him. 1 with the collections. eR € collections. his character likewise, agrees very well to Luke. Jed so long at Philippi, he was well known to the Macedonian jurches, who, by making him their messenger to Judea, shewed their Hah alile ofetbe Acre iidecd shews, that uke did uot aecompany Paul in his return to Macedonia from Co- Ye. 20. Taking care of this. 2 CORINTHIANS. 77 19 However, that is not my only veason for sending him: he wus also chosen of the churches of Macedonia, to accompany me to Jerusalem with this gift which I have been the instru- ment of procuring, to the glory of the Lord Jesus himself, and to afford you an opportunity of shewing your read- guess to do works of charity to the saints. 20 The sending messengers with me to Jerusalem, I suggested to the churches: ¢aking care of this that no one should blame me as unfaithful iz the management of this great sum which is procured by me for the saints. cA Previously considering what was comely in this affair, not “only in the sight of the Lord, to whom chiefly I desire to approve myself, but also in the sight of men, from whose minds ¥ wish. to remove every suspicion, which might hinder my usefulness. - 92 And I have sent with them, cur {rough Macedonia, Luke may have gone before him to Philippi. ‘itis plain from Acts xx. 5. that he joined Paul and the messen- 1s ; of the churches, in that city, and went with them to Jerusalem, here, and in Grea! he attended the apostle, and then atcomp2- Ver. 19. Who was also chosen of the churches, &e. This is the ond character of the person, who was sent by the apostle with He was chosen by the churches of Macedonia to company Paul to Jerusalem, to witness his delivering their gift. For having re- But he may haye left Corinth, and have - to Philippi before the apostle, for reasons not now “kaaiet to The w ea stAouever, SOMetimes gnifies' the furling or altering of the sails of a ship, to change her Be that she’ ‘may avoid rocks or other-dangers lying in her way. lene it is used in the metaphorical sense, for cating care that no one gould find fault with the apostle as unfaithful in the management of Ver. 73 2 CORINTHIANS. _ Car. V fellow-labourer in the gespel, whom I with them our brother have oftentimes on trial found active in -whom we have oft many impertant matters, but now much times fou. : more active than common, in his en- many things, but n deavours to forward the collection much more diligent, w among you, wpon the great confidence onthe great confide awhich he hath in your good disposition which HE HATH *% to the work. Uys: Fy eA 23 If any of the faction enguire 23 (Ests, 140.) Ie, concerning Titus, he is my partner in INQUIRE concernin the ministry of the saints, and fellow- tas, HE 18 my parth fabourer with respect to you, having and fellow-Jabourer | assisted me in planting the gospel wards you} («7:) o} among you. Or i they inquire con- our brethren BE INQt serning our brethrex who accompany ED OF, THEY ARE q Ver. 22.—1. We have sent them with our brother, whom we | oftentimes, &c. This brother is supposed by some to have Apollos, who, though he was unwilling to go to Corinth when P sent his first letter, 1 Cor. xvi. 12. yet hearing of the repentance the Corinthians, he was now willing to accompany Titus in hi turn. But there is no evidence that Apollos was with the apc at this time in Macedonia.—Others think this brother was Si/a whom more than of any other of his assistants, the apostle cc with truth say, that he had oftentimes found him dilipent ia m things ; for from the time of the council of Jerusalem, when he out with Paul to visit the Gentile churches, he seems to have his constant companion for several years. Nekoi ‘it is certain that Silas was with the apostle on this occasion, for his -3s not mentioned among those who accompanied him to Jerusal Acts xx. 4.—Others think Timothy is the brother ‘spoken } whom likewise the character of di/izent belonged. But they foi that Timothy joined the apostle in writing this second epistle, | sequently cannot be supposed to have gone with it to Corint According to others, this brother was Sosthenes, ae supposed, been a ruler of the synazogue in Corinth before his version, was well known to the Corinthians, and 2 person of ¢ authority among them. Lastly, Some think the brother wi praise was occasioned by the gospel, ver. 18. and the brother sp of in this verse, were two of the messengers of the Macedonian ¢ ches, whose names are mentioned Acts xx. 4. But from 2 Cot 4, it appears, that they did not go before Paul, but accompanied to Corinth. ‘het jes 2, Upon the great confidence which he hath in you. Our transk supply here the words, / have, connecting the clause with th member of the sentence, J have sent with them our brother, upd great confidence which I have, &c. But the words I have sup are mere proper, ics ‘gap. VID. - CORINTHIANS. 79) essengers, * of the ‘Titus, they are persons sent by the jurches, AND the glory churches to go with me to Jerusalem, \Gingiste's (ver. 19.) amd by that service, they ; gaan tae ’ bring glory to Christ. 24 Wherefore, the proof 2 Wherefore, the proof of your q your love, and of our /ove to Christ and to his people, and lasting concerning you, of our boasting concerning you, shew ye sew ye (a, 145.) be- before these worthy pertons, and before e them, and (as) before the churches who have made the col- face of the churches. lection for the saints in Judea, by ; finishing your collection for them without delay. Wer. 23. They are the messengers of the churches, and the glory of Wrist. “Lhe apostle’s example, in doing justice to the characters of 5 younger fellow-labourers, is highly worthy of the imitation of the pre aged ministers of the gospel. They ought to introduce their mger brethren to the esteem and confidence of the people, by ying them the praise which is due to them. For as Doddridge bserves, they will most effectually strengthen their own hands, and : fy the church, by being instrumental in setting forward others, : o on account of their faithfulness and diligence in the ministry, — Il in time merit the illustrious appellation, of being the glory of — ; OE A Pe TX. t tew and Illustration of the Exhortation given in this Chapter. || ; “HE apostle in this chapter continued his discourse con- b cerning the collection, not to persuade the Corinthians to mdertake the work: that, as he observed, was not needful, ir. 1.—He knew their willingness, and had boasted to the lacedonians, that Achaia was prepared since the end of the st year; for so the apostle believed at the time he boasted of em, ver. 2.—But now being informed by Titus, that a good bal still remained to be done, he had sent the brethren men- fat his boasting concerning their being prepared might not be Wndered false; but that at length, they might be prepared, or. 3.—For if the Macedonian brethren, who were coming th him to Corinth, should find their collection not finished, b, mot to say the Corinthians, would be ashamed of his confi- nt boasting concerning them, ver. 4.—He had judged it ne- essary therefore, to entreat the brethren to go before him to lorinth, to persuade them to complete their collection, that hatever they should give, might appear as freely given, and not st 2 CORINTHIANS, ° View.—Caae.| not as forced from them by his presence, ver. 5.—In the ne time, to encourage them to give liberally; he put th n mind of the rule, according to which the rewards of the fut life are to be bestowed. He that soweth sparingly, shall re also sparingly, &c. ver. 6.—Then desired every one of them ‘consult his own heart, and to give what he thought prop without grudging, ver. 7.—Because God loves a chearful g er, and ¢an supply men abundantly with this world’s goc both for their own rhaintenance, and to enable them to. d works of charity, ver. 8, 9. Farther, he observed, that such gift from so many Gentile churches, not only would suppl the wants of the brethren in Judea, but being a dcmeunive of the affection which the Gentiles bare to them, would o sion many thanksgivings, ver. 12—The Jews glorifying Go for the professed subjection of the Gentiles to the gospel, { which they would have so clear a proof, ver. 13.—and a praying for the Gentiles, whom they would love as their br ren on account of the grace of God bestowed on them, ver. I —Now the union of the Jews and Gentiles, into one body church, being in all respects a most happy event, the apos returned thanks to God. for his unspeakable gift Jesus Chri through whom it had been accomplished, ver. 15. _ I cannot finish this illustration, without ‘observing i in p ‘ail of the apostle Paul, that there never was penned by any wr er, a stronger and more affecting exhortation to works of c rity, than that which he addressed to the Corinthians in t and the preceding chapter.—The example of the Christians) Macedonia, who, notwithstanding they were themselves in ye straitened circumstances, had contributed liberally towards relief of the saints in Judea :—-The great love of the Lord. sus Christ, who, though he was rich, yet for their sake becat poor, that they through his poverty might be rich :—God’s 4 ceptance of works of charity, not according to the greatness what is bestowed, but according to the willingness with wh it is bestowed :—The reward which God will confer on ber ficent men in the life to come, in proportion to the num and greatness of the good actions which they have perform in this life: His supplying. them with a sufficiency of world’s goods for their own maintenance, and for*enabl them to continue their good offices to the indigent -— blessing their ordinary labour for that end :—The joy which occasioned to the poor whose wants are relieved by the alms the charitable :—The thanksgivings which other good m will offer to God when they see works of this sort done, D especially thanksgivings to God from the. poor, who are relic ed in their straits by the charitable :——-Their gratitude towar their benefactors, expressed in earnest prayers to God fo} a =~. 2 CORINTHIANS. $1 ss:—-And the cordial union which is produced cave rich and the poor by this intercourse of good offi- es -—All these considerations are displayed in this excellent ation, with a tenderness and feeling, which nothing but ‘heart filled with goodness, was capable of expressing. With the above mentioned affecting motives, which ate suit- d to every ingenucus mind, the apostle intermixed a variety of ther incitements to works of charity, adapted to the particular i aie of the Corinthian brethten, which, therefore, have madé a strong impression on them:—Sach as their er readiness to good works :—Their being entiched with ery spiritual gift ; a kind of riches vastly superior to the rich- 3 which the apostle wished them to impart to'their needy bre- ren :—Their love to him their spirjrual father, whose reason- dle desires it was their duty to comply with :—His having basted of theit good dispositions to the churches of Macedo- +—His anxiety that the messengers from these churches, ho were coming to Corinth, might find them such as he had presented them :—And the shame with which the apostle nself; as well as the Corinthians, would be overwhelmed, if, en the Macedonian brethren atrived, they were found to fve been negligent in making the collection for the poor in idea. He therefore entreated them to prove the truth of ir love to him, and of his boasting concerning them before se worthy strangers, and before the churches whose niessen- s they were, by their finishing the collection with chéerful- Bs, that what they gave might appear to be a gift willingly Bto wed, and not a thing extorted from them by his importu- Upon the whole, if any minister of the gospel who is him- F animated by a benevolent disposition towards mankind, has asion to excite his people to works of charity, let him study h due attention the viiith-and ixth chapters of St Paul’s se- i epistle to the Corinthians; for no where else will he find @ a model to form his exhortation on, as that which is ex- ted in these excellent chapters, EW TRANSLATION. ‘CoMMENTARY. PHAP. IX. 1 (Me CHAP. 1X. 1 Bat indeed, con- - 8, 94.) But in- cerning the propriety of the ministry ncerning the minis- to the saints in Jadea, it is superflunis | awhich Zs to the for me to write to you. What I have Ss, it is superfluous now in view, is to persuade you tu me to Write to you. _finish speedily what you have begun. |For I know your- 2 For I am so convinced of your mgness of which I willingness, that in the persuasion ye ed on your behalf to had actually made the collection, J E. Ti. L | boasted 82 boasted of you to ‘te Macedonians, that the churches of disagreeable discoveries. ‘The apostle, therefore, in answer to nat sarcasm, began his address to the faction, with telling them f irony, that the very same Paul himself, who in presence was umble among them, but bold when absent, did not now when bsent speak boldly, but humbly desought them ; not however by lis own. meekness, which théy ridiculed, but by the meekness ind gentleness of Christ. And what he besought of them was, hat he might not-be obliged to:be bold, in the manner he had esolved to be bold, against some, who; on account of his meek- ess when present with them, had:calumniated him as a person vho walked after the flesh, ver. 1, 2.—But though he was in he flesh, he assured them he did not war against idolaters and inbelievers with fieshly’ weapons, but with weapons far more jowerful; bestowed on him by God, for the purpose of casting lown all the-bulwarks raised up by worldly policy for the de- en ce of idolatry-and infidelity. ‘These mighty weapons, were the niraculous powers and spiritual gifts, which Christ had confer- fed on him. as his apostle, ver. 4, 5.—He farther told them, ‘hat.although the seldom used his miraculous power in punish- g unbelievers, he had that power in readiness, for punishing all lisobedience in them who professed to be the disciples of Christ, ind particularly, for punishing such of the Corinthians as called his apostleship in question, ver. 6.—He cautioned them, there- lore, against estimating things according to. their outward ap- dearance; and told them, if the false teacher believed himself be Christ’s ministers, he ought from the-proofs which St Paul nad given of his apostleship, to have concluded that even he was ees apostle, notwithstanding the meanness of his outward ; ippearance, ver. 7.—For which reason, said he, if I should now poast somewhat more than I have hitherto done, of the power jwhich Christ hath given me as an apostle, I am sure when that power is tried, I shall not be put to shame by its failing me, ver. 8.—Then, in ridicule of. the false teacher, who had said icuilig : that 83 @ CORINTHIANS. Cuab. X—Vee that he was bold towards them by letters when Prise : ded in the highest strain of irony, But I must forbear boa: of my power, that I may not seem as if I would terrify yo letters, ver. 9, 10.-And because the false teacher was a ¢ pretender to reasoning, the apostle desired him, by reasoi from the effects of his power, already shewn in the punishr of the incestuous person, to conclude, that such as he wi speech by letters when absent, the same also he would b deed when present, ver. 11, t Having thus threatened to punish the false teacher and adherents, the apostle told them ironically, that to be sure durst not rank and compare himself with their learned teael who was so full of his own praise. It seems that impostor] boasted among the Corinthians, of his great natural talents acquired accomplishments. But the apostle told them, his hi opinion of himself proceeded from his measuring himself o with himself, and from his comparing himself with himself ; which method of measuring himself, notwithstanding his g wisdom, he did not understand enti ver. 12.—Next, cause the false teacher boasted of the great things he had dé _at Corinth, the apostle told them, that for his part ! he would boast of things done out of the bounds prescribed to him God; but would only say, that, according to these bounds had come to Corinth in an orderly course of preaching theg pel, to persons who had never heard it before, ver. 13; 14 So that, when he boasted of things which he had done ame the Corinthians, he did not boast of other men’s labours, the false teacher, who had intruded himself into a church pla ed by another; and therefore, agreeably to the rule preseri by God, the apostle hoped, when their faith was encreased, be by them enlarged with respect to his bounds, ver. 15.— as to preach the gospel in the regions beyond them, © where’ other person had ever preached, ver. 16.—Lastly, to shew folly of the false teacher more fully, the apostle concluded part of his discourse with observing, that the preacher of gospel who boasts, should boast only in this, that he preac in the manner the Lord allows, ver. 17.—Because not he wv commendeth himself is the approved teacher, but he — m t Lord commendeth, ver. 18. . From this passage we learn two things: First, That h péstles were specially appointed to preach the gospel in co trices where it had not been preached before. This work assigned to them, not only because they enjoyed the nigh degree of inspiration, and possessed the greatest mirac powers for confirming the gospel, but because they al the power of conferring the spiritual gifts, whereby their e verts were enabled in their absence to edify themselves an Cwar. K—View. 2 CORINTHIANS. 89. ‘thers, and even to convert unbelievers.—Secondly, That: in preaching the gospel, the apostles were not to pass by, or ne- any nation that lay in their way, where the gospel had not ‘been preached before, but were to proceed in an orderly course from one country to another, after having preached in each ; that the light of the gospel might be imparted to all. Accord. ing to this ule, the false teacher who had come from Judea to Corinth, not in the orderly course of preaching in countries vhere the gospel had not been preached before, but by a direct and speedy journey, perhaps in the expectation of becoming tich, by preaching in such a populous and wealthy city as Co- rinth, shewed himself to be no minister of Christ : and having intruded himself into a church which had been planted by Paul, he had not the least reason to boast of his labours a- mong the Corinthians. New TransLaTion. _ CHAP. X. 1 NowI - he same Paul, who, when wesent, _forsuoth, AM hum- /e among you, but when ibsent am bold toward ‘ou, beseech you by the nildness and clemency of Yhrist. 2 (at) And I request, hat when present T may ot be bold, with that onfidence wherewith I clude to be bold against ome who conclude us to be cally PERSONS whowalk ccording to the flesh, * wy 3 For, though we walk | the flesh, we do not ar bscoonding to the flesh.! Ver: 2. Some who concluge us to be really persons, &c. CoMMENTARY. CHAP. X. 1 Now I thevery same Paul, wha, as you scoffingly say, when present am humble among you, (ver. 10.) but when absent, am bold toward you by threatening letters, be- seech you my opposers, by the mildness and clemency. of Christ, though I be absent from you. 2 And what I request is, that when present with you, I may not be obliged to be bold with that jirm resolution, with which I conclude, by reasoning, on their behaviour, zo be bold against some, who, on account of my meek- - ness when present, conclude me to be really oney who walketh according to the flesh ; one who, to terrify the multitude, pretends to powers which he does not possess. 3 For though we live in the flesh, and are to appearance weak like other men, qwe do not war against idolators and infidels, in the aneok craft ly manner of men. In this d the preceding verse, the apostle’s enemies at.Corinth, who de- led him as falsely pretending to supernatural powers, were warned their | danger. And the warning being conveyed to them in a ry fine irony, wherein their own taunting speeches were ridiculed, must have stung them sensibly to find themselves thus treated. Wer. 3. We do not war according to the flesh, Estius thinks the M Vou. IJ. apostle’s 90 2 CORINTHIANS: . CH 4 For the weapons wherewith we 4 Forithe weapons « carry on our avar against the heathen’ -our’ warfare’ aRE. religions, and against those who sup- fleshy, (48) but evcceec port them, are wot weak, but very “powerful, * for the ov mighty for the overturning of fortresses, eat ener hold erected by human policy in defence : \ SHS of idolatry. ” wut y ith fl 5 With these weapons, We over= |. 5 We ebcadaertelde asoe turn the reatonings of statesmen and! sings ti be pve o% high ; i vic sf yj hase Sl apostle? s meaning is, That he did not” ve ‘the vain in” nears a sophisms furnished by the. dialectic art’ of the Greckyy te fh teacher seems to have done. 4) 1 9 Oe met | bs hall Ver. 4.—1. But’ exceeding: powerful.» Our ‘ttotibhadend have re dered the phrase w#@- tw @sy, Acts vii. 20. as a superlative 5 € ceeding Sarr. Wherefore, the clause duver@ 1» Ow, m ay h here | translated, very powerful. See Ess, iv. 27,—Th powerful weape of which the apostle speaks were the gifts of ‘ins ation ani i the faculty of speaking all kinds of lap. , and the ability communicating miraculous powers and § yA gifts: ‘to ‘othe "These mighty weapons, the apostle dpposes in this verse, to the jie. fy, or weak weapons of swords, arid spears, and military engines, at cunning stratagems, and false speeches, with ‘which the men of .th world carry on. their wars. - © sro: Mean an 2. For the overturning of strong delle The phrase me» xoedersg oxvesnaray, denotes the beating down of fortresses by |méeans of ui tary engines.. Now, as the strong holds of which the apostl were demolished by preaching, t there is here, perhaps, the beating down of the walls of Jericho, by the sree wy trumpets, and by the people’s shouting, Josh. vi 1. 20. _) Wer. 5.—1. We overturn reasomngs. Kad ch: of the construction in the original, directs to t - nslat re pri ably to the signification of the Greek partici le... Tu. “WTes sides, the apostle capnot be supposed to have aid 4s in our Engi version, That thé arms of his warfare /ed captive every thought, & . and- had in readiness to revenge all disobedience-—Vhe reasonit which the apostle says he threw down, were not the ‘candid rea ings of those who attentively ‘considered the evidences of the gosp but the sophisms of the Greek philosophers, and the false ‘reasor of the statesmen, and of all who from bad dispositions opposed't gospel by argument. | For, as Chrysostom expresses it, (Acys’ toQov EAAnyimoy, nas tay cuPiconaray nes Tov wvAroyioneey Tn) 10%) The apostle speaks of the Grecian pride, (see 1 Tim. iii. 6. note and of the force of sophisms and syllogisms. These the prone turned, not by forbidding men to use their reason, but by’ op) 40 tiem Whe most convincing arguments, drawn from the i tion and miracles with which the sae of the gospel ‘were’ dowed. tory w HOY inane * 2. And psec Tigh thing. Tey ion. The apostle allo de Cuar. 2 CORINTHIANS.. 94 against philosophers, and every proud ima- gination, raised up like a rampart by the lusts ane pagsions of men, against the. knowledge of God. to ‘prevent. its entering ; Pe nee we lead. captive every thought, and. make it, subservient io the obedience of Christ. ; — d, with ‘respect. to them-who sh all disobedience, abe themselves . Christians, are P yaar puasignecia is prepared by our, “miraculous power, Se to punish all ¢ disebedience, as I shall do So es ite Corinth, whem the abedience of ido tae, bao ween such of f you as. are disposed to. re- RE eae Fidid ey oun ent anpld 7, Do oye, look .on 9. 7 Daye Jedes & line maar dine to prion bars pmoicc oii: este Ath ie thrkets raised on abe opAdialle walls of ation ales or for- s, from ‘which the» besieged annoyed their enemies. . ‘I'o these hi pe arctaies the apostle comipared the proud imaginations of the enemies of revelation, concerning the sufficiency of men’s natural ys all matters of religion and morality. But these i imagina- aposties cast.down byt the force of the ‘Spiritual Weapons which amade use of.- lead | captive. Asyuanrarikorrss. THe likewise, is a mili- ‘term ; 3 but, being a word of great force, it is often applied to mind, to re represent the thraldom of the affections. | ‘Thus, lovers o be led captive by their mistresses ; and persons whoerecp 5, are said, 2 ‘Tim. Hie 6. aiygcarerlen, to a pees silly 21108 Si ‘ on ight to ‘the bbedionée of Christ. T he crag eason- ool oolish i imaginations | ‘of the human mind being thrown r “thought Which arises’ in it, from that time forth, is servient to the obedience of Christ, as ‘slaves are to the I of thet lords. In this noble passage, the apostle: with great ene Tey describes the method in which wicked men fortify themselves inst t the gospel, raising: ‘as it were one barrier behind another, to act its” entrance into their minds. But when these are all ; the gospel is received, aud Christ is obeyed implicitly : t thoug ht and reasoning taking i its direction fromr him. __Ver. 6. ‘your obedience ts completed. In these verses, five effects of the apostolical warfare are mentioned. 1. ‘The destruc- ion: of the strong-holds occupied by idolatry. 2. ‘Phe destruction o Feasonings ; ; that is, of every argument ingeniously invented by nfide! S against the gospel. 3. The throwing down of every ‘ram- > and tower ; that is, every’ prejudice raised against the “however impregnable ‘it might appear. 4. The leading a ies of the’ gospel captive, and subjecting them to Christ. & punishing every kind of disobedience, in’ ‘professed Chris- 2 Ver, 92 appearance? If any teacher among you is confident in himself, that he is Christ's minister, (chap. xi. 23.) and claims authority on that account, “et him, on the other hand, reason this by the exercise of his own understanding, that as he is Christ’s minister by pro- fession, 50 also I am Christ's minister ; my claim to that character being much better supported than his. 8 And therefore, if preferring my- self tohim, J should boast somewhat move abundantly than I have hitherto done, of our power, who are apostles, to punish disobedience, which the Lord hath given us for your edification, ‘and not for your destruction, 1 should . not be ashamed by its failing ‘me, 2 CORINTHIANS. ou bade ado gles 8 And there yt : a , more. abundantly of ou power, which the Lor hath given us for rou: edification, * and not fo when I try it on the disobedient ~~ among you. : 9 But I forbear boasting of my power, That I may not seem as of I would terrify you by letters. Ver. '1.—1. Do ye look on things according to ye judge of the qualifications and authority of 1 gospel by their birth, their education, their A beauty of their persons, and the politeness of their m 2. Uf any one is confident in himself. By using the in himself, the apostle insinuated that the false te of himself, had no foundation but his own it 3. That as he is Christ's. By this the ap ledge the false teacher to be a faithful minister taken on himself the work of the ministry, and w a servant of Christ. This Paul acknowledged, with to the consideration of his faithfulness. At the same time, as! pretended to great powers of reasoning, the apostle desired him | reason this from himself, That if he was a minister of Christ, by professing to be one, the apostle, who, besides lay me that character, had exercised miraculous powers among the | thians, was thereby shewn to be more truly a minister of C) than he was, who-did not possess that proof. See chap. xi. note 1. : Ver. 8. For your edification, and net for your-destruction. the apostle insinuated to the Corinthians, that he had Geer to cut off the incestuous person, not for the purpose of - them from the contagion of his evil him, but for preserving ple. Cuar. X 10 For uts. letters, ! saith hey 2 gre indeed weighty and strong, > but ais bodily presence weak, + and wis speech contemptible. > 11 Let ‘such an one conclude this, that such s we are in speech by etters «when absent, the ame also’ when present, VE WILL BE in deed. 12 (rug, 98.) But we are not rank | (n, 195.) id compare ourselves with _ who commend 1e1 However, ey, (», 172.) among i 2 CORINTHIANS. | Ver. 10.—}. For his letters. 93 10 For his letters, scith the false teacher scoffingly, are indeed weighty and strong in respect of boasting and threatening, but his bodily presence is humble, (ver. 1.) and his manner of speaking contemptible. 11 Let such a scoffing pretender to reasoning conclude ths, from the pu- nishment inflicted on the incestuous person, that such as I em in speech by letters when absent, the same also when present, I will be in deed by punishing him, if he does not repent. 12 But to be sure, J, whose ap- pearance and speech are so con- temptible, dare not rank nor compare myself with some among you, who commend themselves, though destitute of the character, power, and success Both the Greeks and the Romans, ‘ve the name of Letters, to one letter. The word Letters, there- ¢, was properly used by the false teacher, notwithstanding the a- ystle had written only one letter to the Corinthians, ‘at the time he d this.—His /eiter which was weighty, is his first epistle to the rinthians. . Saith he. From chap. xi. 18. and from ver. 12. of this chap- it is evident, that there were several false teachers among the stion at Corinth. Nevertheless it is plain from ver. 11. that the jostle is speaking here of one teacher only. t . Are indeed weighty and strong. In the apostle’s letter here re- ed to, he had spokea to the offenders sharply, and had threatened m in a very firm tone; particularly in chap. iv. 18—21. and ough the whole of chap. v. 4. But his bodily presence weak. From this it would appear, that > Paul was either a man of small stature; or that there was some- Ing in his countenance or address, which was ungraceful. In the patris of Lucian, Triephon, who said he was baptized by him, | yon the big nosed bald pated Gahlean. And the apostle himself yaks of his own weakness of the flesh, Galat. iv. 13. Vulg. This may refer to his manner of speaking. i sed passages from the Greek writers, to shew that the word tyxgnw ased, signifies to number, reckon, or rank one person with another. Mcordingly, the Arabic version hath here a word, answering to i Latin aunumerare. . 2. However, 94 2 CORINTHIANS» of apostles: However, they. among themselves, measuring themselves by their own opinion of themselves, and comparing themselves with each other - only, and not with the apostles, do - Sse not understand their own inferiority: § * soldiac ins \ 23 Farther, I will not, like them, © 991%eFiirther;. we. boast of things not appointed to. me; but ‘not: be ! ‘to have come even to you in Corinth, i according to the measure of the ‘line which God, who assigns to every preach- ver of the gospel his bounds, hath allotted to me. i te ame to Corinth in a regular course of preaching the nisions where had not been preached before. So that he did not like the false acher, run to. the Corinthians, immediately on hearing that they tad received the gospel from another. Dai er. 15.—1. That is, of other men’s labours... The apostle justly onsidered the false teacher’s coming, and establishing himself in the Sor nthian church as one of its ordinary pastors, and his assuming the direction of that church, in opposition to him, as an unlawful in- ts sion : because, that charch having been planted by St Paul, the lification and direction of it belonged only to him, and to ie ti- hops and deacons ordained by him. Besides, this intruder, by pre- ng to more knowledge than Paul, and by assuming an authority ior t ‘to his, endeavoured to draw the Corinthians from following a doctrines and precepts. The false teacher, therefore, being every culpable, the apostle humbled him, by setting him forth in his tue colours, as a mean spirited intrader, who ae himself with drnaments which belonged to another. } 2. Enlarged with respect to our line, (xayere, see Philip. iii. 16. jote “into abundance. The apostle hoped the Corinthians would n be ‘so well instructed, as to render it proper for'him to leave them 96 2: CORINTHIANS. Cur. 16 So as to preach the gospel in the 16 To preach t regions beyond you, where no person gospel in the REGION hath yet preached, and not in another beyond yous AND n man’s bounds, to take praise to myselfon in another man’s line, account of things already prepared, ae es RT * that is, of churches already planted, as the false teacher hath done. 17 If then any teacher boasteth, let 17 He then who be him boast of his having performed eth, let hiss boast. in tl his duty in the manner the Lordhath Lord. ¢ appointed. ‘fateh a 18 For not he who commendeth 18 For not ali! w himself, is an approved teacher; but commendeth himself he whom the Lord conmacelida by approved, but whom tl the inspiration and miraculous pow: Lord commendeth. _ ers bestowed on him. ms vans a AE them to the care of their stated teachers, and to preach the to the countries beyond them, where the gospel had not been pre ed. This he termed, His being enlarged with coed to his line, in abundance. Ver. 16.1. The regions beyond you ; that is, the regions of Ita and Spain, whither we know the apostle intended to ae For in | conia, Arcadia, and the other countries of Pelo 4 posed the Rowan province of Achaia, he had gospel ; as is plain from the inscription of both his letters to ova} sathinaé: ees ae 2. Boast of things already prepared. As im this th 2 postle contrasts his own behaviour with the behaviour al; teacher, we may infer from the particulars mentioned, a rh teacher took to himself great praise, for hav astructed the Ce xinthians more perfectly than he ‘said Paul had , and for havin| properly regulated the affairs of their church, — he pretended I been left in disorder by the apostle. ‘7 CHAP. XI. View and Illustration of the Matters contained in this Chap: FROM the things written in this chapter, it ea ah h although the false teacher, on all occasions, too ec sound his own praise, he had represented Paul as guilty ‘a fo in praising himself; pretending that he had nothing to boas of. The apostle, Pier fore. began with iro ically requ the Corinthians, to bear with a little mt ESS praising himself, ver. 1.—and for so doing, he gave them ‘ reason: He suspected their affections were enstranged fron him, through the calumnies of his enemies, Such an € trangemen \ ier, XI.—View. 2 CORINTHIANS. 97 ent he could not bear. Having by faith and holiness . them to Christ, he was anxious to present them to he judgment, as a chaste virgin to her future husband, rer. t—This he should not be able to do, if believing the nies of his enemies, they no longer considered him as for Also he, was afraid, that as the serpent deceived Ive, so the false teacher deceiving them, might corrupt them he simplicity of the gospel, ver. 3. —But their attach mt to that teacher, he told them, was unreasonable, as he ce pretend to preach another Jesus, neither had they * from him a different spirit, nor a different gospel, | : Mi ring brisile this apology for what he was going to say in i is own praise, he afirmed that he was in nothing inferior to he very greatest apostles, ver. 5.—For although his enemies bjected to him, that he was unlearned in speech, he was nat nlearned in the knowledge proper to a minister of the gospel ; jut in the whole of his preaching and behaviour at Goricith' jad shewed himself an able and faithful apostle of Christ, ver. s|-His enemies, indeed, upbraided him with not having sup- orted the dignity of the apostolical character, as he ought to jave done, by demanding maintenance from his disciples in jorinth. But he told them, he had committed no offence in spat respect, when he humbled himself to work for his own jaintenance among them, since he did it that they might be ‘kalted, by having the gospel preached to them, with the great - | success, as a free gift, ver. 7.—He took wages from other lurches, the church at Philippi especially ; but it was to do hie Corinthians a service, by preaching the gospel to them pee of expence, ver. 8.—For, on a particular occasion, when ? was so much employed at Corinth, that he had not time to }jork for his own maintenance, that he wanted the Philippians pty supplied ; so that he had kept himself, and would keep imself, trom being burdensome to them, ver. 9.—solemnly -otesting, that no man should deprive him of that ground of pasting, i in the regions of Achaia, ver. 10.—This resclution > had formed, not from want of love to the Corinthians, ver. {.—but that he might cut off all opportunity from the “false jacher and others, who desired an opportunity to speak evil him, as one who preached the gospel for ga in. Also that e false teacher, who in public pretended to imitate him m {king nothing for his preaching, (thongh in private he re- lived gifts from individuals,) might be obliged to lay aside hyprocrisy, and after the apostle’s example, take nothing iI rivate from any one, ver. £2..-There was a peculiar pro- jiety in the apostle’s taking nothing from his disciples in Co- jnth, on account of his preaching ; because, being an opulent Wor. Il. N city, x 98 | 2 CORINTHIANS. View.—Cwar, % city, it might have been said, that his motive for preaching long there, was to enrich hice This indeed was the v of the false teacher, who by receiving gifts in private, she: himself to be a deceitful workman, although he assumed appearance of a true apostle, by pretending to preach eth taking any reward from the Corinthians. But his. assumi that appearance, was not to be wondered at, seeing Satan hit self, on some occasions, puts on the appearance of an ang of light, ver. 13—15. toll The apostle having such good reasons for commendin ing hi self, he desired the faction a second time, not to think h fool for speaking in his own praise; or at least, as a foal bear with him, that like the false teacher he might boast al tle, ver. 16.—For said he ironically, to be sure: that whict am going to speak, in this confident boasting concerning be self, I speak not according to the Lord, but as in foolishne ver.17. In his former letter the apostle had used this expr sion, chap. vii. 12. To the rest I speak, not the Lord. TI the false teacher misinterpreting, had maliciously turned it ridicule, by telling the Corinthians, that the praises w Paul bestowed on himself, were, he supposed, of the he of the things which the Lord did not speak. | This sarcas the apostle repeated in an ironical manner, to insinuate to t Corinthians that the things which he spake in vindication himself as an apostle, he spake by the commandment of Chi ‘I —Then added, Seeing many, who were no apostles, praise the selves for their supposed qualities, 1 who am a real apostle Christ, will likewise praise myself, for my good qualities, vi 18. —Especially as the false teacher and his followers, bei such wise men, gladly bear with fools, that they may havet pleasure of laughing at them, ver. 19. Now, said he, et a of such a bearing disposition, that if one Mee you, if 0 eat you up, if one take your goods, if one raiseth hims against you in wrath, if one even beat you on the face, ye be it, ver. 20. This, it seems, was the insolent manner, in wh the false teacher treated his adherents at Corinth, who bare all with great patience. In his account, therefore, of the b ing disposition of the faction, the apostle gave the sincere of the church, a laughable picture of the wisdom of theiry brethren, in bearing. —Farther, he told them, that he ¥ obliged tg speak in his own praise, because he had been rep sented as alow born, weak, ill qualified teacher. But he firmed, that on whatever account any one among them bold in his own prajse, he also had just reason to be bold the same account, ver. 21.—-Are these boasters Hebrews ? am I, are they, &c. ver. 22.—Is the false teacher a minis of Christ? (I speak as a fool,) Tam more so than he—z nd ? 7 wy | ‘Char. X1.—View. 2 CORINTHIANS. 99 proof of what I say, I appeal to my labours and sufferitigs for ‘the gospel. Here the apostle enumerates the labours and suf- ferings which he endured, while executing his office: from ‘which it appears, that no man ever did or suffered as much ‘in ‘pursuing grandeur or fame as he did in preaching Christ, | fer. 23—29.—And with respect to the weakness, or cowar- ‘dice, with which he was reproached, he told them that since ‘he was obliged to boast, he would boast even of his weakness, in flying from danger on a particular occasion ; namely, when ae Jews laid wait for him in Damascus. Because, his escap- ng from that danger, was an illustrious example of the care, yhich both God and man took of him, asa faithful minister of hrist, ver. 30—34. ‘New TRANSLATION. CoMMENTARY. CHAP. XI. 1 I wish CHAP. XI. 1 Though he is not e could bear some little an approved teacher who alone f my foolishness: ' yea, commends himself, I wish ye could ven bear ye with me. bear some little of my foolishness im boasting. Yea, even bear with me, 4 I beseech you. _ _ 2 ForI am jealous ' 2 This indulgence I expect from "you with a greatjea~ youon your own account: For I sys (yxe, 90.) because am exceedingly jealous concerning you, | have betrothed * you to because having converted you, I have jyne husband Zo present betrothed you by faith and holiness to ou a chaste virgin to one husband, and am solicitous fo pre- vhrist. sent you in affection and conduct hs spotless, as a chaste virgin to Christ. i er. 1. Could bear some little of my foolishness. The aposile terms is commending himself foosishness, because his opposers gave it that ppellation. Nevertheless, it was become a mattér both of prudence nd duty ; because the faction had been very industrious in aspersing haracter. | Ver. 2.—1. Tam jeclous of you. Znrw suas. ‘The word Grae, vas used by the Greeks to signify, not a particular affection, but the ‘tength and vehemency of any affection whatever ;, so that it is ap- lied to bad affections as well as to good. Hence it denotes jea- musy, as in this passage ; Concern for the honour of anather, John ii. Anger, Acts v. 17.—Enyy, Acts xiii. 45.—Love, 2 Cor. ix. 2. ¢ also Gal. iv. 17. Col. iv. 13.—Hence nae, xeals, are reckoned mong the works of the flesh, Gal. v. 21. and one kind of zeal is armed, wixe@- CnrG-, bitter xeal, James iii. 14. 2. 1 have betrothed you to one husband. Emesti observes, that feotur, is sometimes used for augasxsvales, erunalen, to prepare ; id is of opinion, that in this passage, it denotes the adorning, vather a n the beirothing of the bride; and for that sense of the word, he Ppeals to Chrysostom, De Sacerdot: lib. iv.c.7. But Whitby i 2, saith 400 - 4 CORINTHIANS. - CHare 3 Yet I am afraid, lest somehow as 3 But J am afraid, the serpent beguiled Eve by his subtilty, somehow, as the s in promising to make her wise, so beguiled Eve dy his your minds should be debauched from tilty, so your mi that obedience which is due to Christ by should be co one, who, on pretence of making from the simplicit you more perfect than I have done, which 1s DUE (us, 1 would subject you to the law. 2.) to Christ. 4 If now, indeed, the teacher who 4 Be peey fer et) of is come among you, preacheth another. in Saviour, whom I have not preached ; po te earhie Je su or if ye receive from him a diferent whom we have saith, the other Greek commentators understand the apostle as spe ing of his having betrothed the Corinthians to Christ, by persuadi them to believe the gospel ; and quotes two passages from: tus, in which eguogus signifies to betroth.—The betrothing of perso to Christ, is accomplished in the present life; but their marriage to Happen j in the life to come ; when they shall be brought home| their husband’s house, to live with him for ever. See Ephes. v. 2 note 1. The apostle having betrothed the Corinthians to Chri he was anxious to preserve them chaste, or true to their fur spouse, that when the time of their marriage came, oy might n be rejected by him. Ver. 3.—1. Yet Lam afraid, lest somehow as the serpent beg Eve by his subtilty, That it was the devil who ps oaks Lord hath intimated, by calling him, @ murderer from n ard a har, John viii. 44, The same, also, St John hath pits ai by giving the name of the o/d serpent, to him who is called the de and Satan, who decewveth the whole world, Rev. xii. ox. 2.) sides, in the history of the fail, the serpent iss Lave nished as a rational and specuneeiie agent, refor , what I ses hath written of the fall, is not an apologue of fable with a m meaning, as Middleton and others contend, but 2 trve histo things really done, in which the devil was the chief actor. are who think, that the devil in that history is called @ serpent 5 ratively, fe de in tempting Eve, he used the qualities natura serpents ; and that the punishment inflicted on him, namely, his ing confined to our atmosphere, is figuratively expressed by his g on his belly, and his eating the dust. But others think, that the _vil in the history of the fall is called a serpent, bechise he assut the appearance of a serpent; and that after the fall, a change | actually made in the form and state of that animal, to be a mem: al of the devil’s having abused its primitive form, for’ the purpos deceiving and ruining mankind. ‘ 2) The simplicity. In scripture this word is'used’ for inte aT Eph. vi. 5. 1 Maccab. ii. 37. The apostle was afraid the Corin ans, by following ‘the false teacher, might be debauched from 1 integrity of affection which they owed to Christ. 1 i i | maar. xh reached, or IF ye re- eive a different © spirit tk shave not re- jved FROM ME, ora iferent gospel which ye lave not embraced, ye jight well bear with {1M. 5 (Tae, 98.) Yet I con- lade lam in nothing ' be- jind the very greatest of Bi siposeles. 4 ; |G (Es d: xr) And even, 1 BE an unlearned per- min speech, yet not uknowledge : But on e- \ery OCCASION we have en made manifest by all wings («s) among you. | 2 the apostles. He 2 CORINTHIANS. 161 spirit, which yehave not recetved frons me, but whose gifts are greater than those which T imparted to you, or @ different and better doctrine of salva- tion, which ye have not embraced by my persaasion, ye might well have listened to such a teacher. 5 Yet I conclude, I am in nothing inferior to the very greatest of the apostles : so that ye had no reason to apply to any other teacher. 6 And even if I be an unlearned person in speech, as my enemies say, yet I am aot so in the knowledge proper to an apostle: but on every occasion, I have been made manifest by all things, (by the doctrines I taught, and the gifts I bestowed) among you as a chief apostle. | Ver. 5.—1. f am in nothing : neither in respect of inspiration, nor / miracles, nor of the power of communicating spiritual gifts, nor Success, nor of the tokens of my Master’s favour, behind, &c. 7, The very greatest of the apostles. “Yorspnnsvas, See Ess. iv. 10. The apostle meant Peter, James, and John, whom he called pi//ars, jal, ii. 9.—Let the Papists reconcile this account which Paul gives | himself as an apostle, with their pretended supremacy of Meter Wer. 6, Lf Ibe, sdiarns sy rAoyw, an unlearned person in speech. For je meaning of sdwrns, see 1 Cor. xiv. 16. note 1. ‘Lhe apostle call- himself un/earned in speech, because in preaching he did not follow e rules of the Grecian rhetoric. His discourses were not compes- # with that art, which the Greeks shewed in the choice and arrange- is Fs it of their words, and in the disposition of their periods. Neither they delivered with those modulations of voice, and with those died gestures, wherewith the Greeks set off their orations, This it of taught eloquence, the aposile utterly disclaimed, for a reason entioned, 1 Cor. i. 17, See Ess. iii. on St Paul’s style, p. 62. It ems the faction in Corinth, had objected to him his want of ‘these. {complishments. But Bull in his Serm. and Disc. vol. 1. p. 203. )4, gives it as his opinion, that the irony of the faction was level- Ver. 102 2 CORINTHIANS. Cased 7 Have I committed an offence 7 Have I committ against the apostolical character, is an offence in Jus bli humbling myself to wotk for my own myself that ye m maintenance, that ye might be exalted exalted, ' because e by believing in Christ the more preached the gospel | readily, because I have preached the God to you as a f gospel of God to you without reward? gift? * © — — & Other churches, 1 may say, I 8 Other duane Les spoiled while I preached in Corinth, spoiled, taking wag by taking wages from them to enable FROM THEM * ha | me to convert you. you service. — 9 For being present with you, and 9 (Kas) For being g in want of daily bread, I distressed no sent sat 0? you, and | pe among you by demanding main- want, I [distressed . Ver. 7.—1. That. ye might be exalted. The apostle ae exall by faith to the dignity of God's sons. Of this exaltation, Ja likewise speaks, chap. 1. 9. 2. Preached the gospel of God to you as a free gift. ‘This, ( postle’s enemies said, was a presumption that he knew himself ti 7 no apostle 5 or if he was an apostle, it shewed that he did not lo the Corinthians—-The first of these objections, the apostle had a swered in his former epistle, chap. ix. 3—19. by proving his ri to maintenance, and by declaring that he declined using that ri merely to make his preaching the more acceptable and success The second objection he answers in this chapter, ver. 11—15 assuring them, that his not demanding maintenance, did not | ceed from his not loving them, but that those teachers, who boa of their imitating him, in ne receiving maintenance, might b D bliged to leave off taking presents from their disciples in priv: Farther, because his enemies pretended, that he craftily declined i ing maintenance from the Corinthians, that he fteece them by his assistants ; he takes notice of that calu and refutes it, chap. xii. 16. : Ver. 8. Osher churches I spoiled, taking wages from them. meant the church at Philippi. For the brethren of Philippi, b strongly impressed with a sense of the ) advantages which m derived from the gospel, were so anxious to render the ap preaching in Corinth successful, that during his residence ther sent him money to prevent his being burdensome to the Cori His acceptance of these presents he called a spoiling pians, because, as he was not labouring among them, money without giving them any thing in return for it 5 an of wages ; but it was for a service performed not to the Phil but to the Corinthians, ; Ver. 9.—1. I distressed no one. Karevagunoe. “Keedtitin rome this is a Cilician word. Others think it is derived fro, which Elian says is the name of a fish, called by the Latins 1 because it deprives those who touch it, of the sense of feeling. — ie war. XL 1€ 98.) but hee od Bins , from Macedonia lied; 3 and in is T have kept, nd will keep myself, rom being burdensome > you. 0 As the truth of hrist is in me, (é1, .) surely this same pasting shall not be stop- ed (1s, 148.)_ concerning in the regions of A- 1 a For what reason? ecause I do not love you ? od knoweth. i2 But what I do, , 219.) that I will do, 3 I may cut off oppor- nity from them who ‘sire opportunity, that : erein they boast, fey may be found even ») im rieved bim. ef. their disinterestedness. 2 CORINTHIANS. 103 tenance: but my want, the brethren coming from Macedonia, (the Philip- pian brethren, Philip. iv. 15.) fully supplied by the liberal present which they brought me. And in every thing I have kept, and will still keep myself from being burdensome to you in any shape whatever. 10 As the truth required by Christ is in me, surely this same boasting shall not be stopped concerning me in the re- grons of Achaia, through any one’s forcing me by reproaches, or per- suading me by entreaties, to receive maintenance. 11 For what reason have I resolv- ed on this ? Is it, as my enemies tell you, because I do not love you and will not be obliged to you? God knoweth that is not the case. 12 But. what I do, that I will continue to do, that I may cut of op- portunity from them who desire oppor- tunity of taking maintenance from you by my example 5 that seeing they boast in not taking maintenance, they may be found, really to take nothing from you, even as we. jsing this to be the derivation of the word, the apostle’s meaning I benumbed, ox oppressed no one. But J cach. Cumerir. m/his notes the New Testament, observes, that the primitive word is used by hheocritus, in the sense of hurting ; and that Plato has used another rivative from that primitive in the same sense. . But my want, the brethren, &c. | maintained himself by his own labour, he was sometimes so occu- d in preaching, and in the other acids of his ministry, that he id little time for working. On such occasions, he was much pinch- with want ; as happened in Corinth, at the time the Philippians See ver. 27: 3. Fully supplied, UgecrarexAngwcay. ives, implies, that the money sent by the Philippians, added to what c 88 ined by his ewn labour, fully supplied all his wants. ~ 12. That wherein they boast, they may be found even as we. { jaa seem that the false teachers at Corinth, in imitation of the €, pretended to take nothing for their preaching, and boasted Nevertheless, on other pretences, they re- ved preemie, from their disciples in private, nay, extorted them. Though the apostle general. This word, as Bengelius ob- See 104 2 CORINTHIANS. 13 For such hypocrites are false apostles, and deceitful workmen, who transform themselves into the appear- ance of apostles of Christ, by pretend. ing to preach the gospel without re- ward. 14 And no wonder they assume that appearance, for Satan himself takes on himself, at times, the appear- ance of an angel of light, by making pretensions to the greatest sanctity and kindness. 15 Therefore it is no great wonder, 1 if his ministers also, by false preten- poi sina if h sions, make themselves like the mini- ministers * also transfo; sters of righteousness. Of those de- themselves as ministers ceitful workmen, the end, the final vigineeasienis Rit the See ver. 20. Wherefore to put these impostors to ew ea t blige them really to imitate him, the apostle declared, that he ne had taken any thing, nor ever would take any thing from the C rinthians, either in public or in private, on any account whatever Ver. 13.—1. Such are false apostles. They are false apostles, t cause they falsely pretended to be divinely Aesth wae pres commissioned by Christ, ; - 2. Deceitful workmen. Workman or labiapeet. is. an appella which St Paul sometimes takes to himself, and often gives to hi sistants in the ministry. He called the preachers, of whom | speaking, deceilful, because they pretended to great disintereste di im their work, while their only design was do, prometg, gi ow terest. “a Ver. 14. Transformeth himself into an angel flight, iw this: ner, it may be supposed, Satan transformed himself, when he em] ed our Lord in the wilderness ; ; hepe in like manner also, whet tempted our first mother Eve. Tivii spirits are called ange/s of of mess, either because they are pe to the dark region of mosphere, or because they employ themselves in promoting error wickedness, which is spiritual darkness. Whereas, goed ar angels called angels of light, because they employ themselves in pro truth and virtue, which is spiritual light. A Ver. 15.—1. If fas ministers. False teachers are oath Ci the ministers of Satan, because they are employed Riidencnte error, whereby Satan’s kingdom is supported in the world. __ 2. Ministers of righteousness. The teachers of true doc fitly called minzsters of righteousness, because of the efficacy of doctrine to promote righteousness in them who receive it. » 3. Of those the end shall be according to their works. He end, as in Kom. vi. 21. signifies the final issue of a course of ac | 3 shall be accord- to their works. — 5 (Haass, 267.) More- it “say, Let no one ; me a fool: dut if vise, (xa, 224.) at last'as a fool, dear with y* that I also may boast ue. “V1 What 1 speak in jis confident boasting (sce p- ix. 4. note) I do B Seeing many boast ding to the flesh, I 0 qwill boast. 19 For ye bear with pls gladly, being rouR- LVES wise. ' 2 CORINTHIANS. 105 retribution, shall be according to the nature of their works. 16 Moreover, I-say, Let no one | think me a fool for speaking in my own praise ; but if he does, at least as a fool, he ought to bear with me, (ver. 1.) that I also, as well as the false teacher whom ye bear with, (ver. 20.) may speak a hitle in my cwr 7Faise. 17 What I speak with so much con- fidence in my own praise, ye in irony say, I do not speak according to the Lord's direction, but as in foolishness. Yet the Lord directs me to vindicate my own character as his apostle. 18 And therefore, Seeing many teachers, boast according to the manner of men, I also will boast in the same manner. : 19 For though ye reckon me a fool for praising myself, I know ye bear with fools gladly for the purpose of laughing at them, being yourselves remarkably wise. 16. At least as a fool, dac5s ue, bear with me. Elsner hath d this translation by examples, particularly the following m Plutarch, De Defect. Oracul. p. 412. where ‘we are told, tt Demetrius, when about to make a speech which he was afraid Wild not be well received, introduced it thus: AsferSs nas «On, ‘with us, said he, and do not draw up your brows. - AT. I do not speak according to the Lord, but as in foolishness. as a sarcasm of the false teacher, who, because the apostle ‘ormer letter distinguished between the things which he him- ke, and the things which the Lord spake, fancied that he anit to te}l them, he was not inspired in the things spoken by him- g ©And therefore, that impostor in mockery of the praises which HI bestowed on himself, said they were, he supposed, of the num- fot the things which the Lord did not speak by him. ‘This wit- pai the apostle introduced here ironically, to shew that whatever . essary fer the vindication of his character, and gifts, and vand behaviour, as an apostle, he spake by inspiration from who promised to his apostles, that when called to defend ves, it should be given them in that hour what they were to 19. Yebear with fools gladly, being yourselves wise. This is ten in thé highest strain of ridicule, as is plain from ver. 20. for. ll. ~ GB The 106 2 CORINTHIANS: 20 Your patience in bearing, I own is very great; For ye bear it, if — the false teacher enslave your conscience ; if he eat you up by living in luxury at your expence 3 if he extort presents Srom you; if he raise himself against YOU,* nate you in wrath, when ye réfuse to the bya comply with his will; if he even beat you on the face. 21 In what follows, I speak im answer to the reproach cast on me, namely, that I am weak. But V af- firm, that in whatever respect any whai teacher among you is bold, (in foolish- is bold, (in ness no doubt J speak this) I also am speak,) I also am bol bold. bs le 92 Are they Hebrews ? Pa a, Ai Soa int 7 Hebrew also. — Are they Israclitess brews? so am I Re aT ila The faction, it seems, had said they would cheeiilidnesiet bearing with, and laughing at the apostle as a fo sing | self so highly. Here he told them ironically, that rely: wisdom in bearing with fools, he would boast vaheeen h others. But in mockery, he mentioned their get a contumelious, and injurious behaviour of the false example of their wisdom in bearing. But it was a fools, but with knaves to their own cost. By circumstarite, thetefore, the apostle placed | thie pretended in a truly ridiculous light. ri Ver. 20:—1. If one, rAupBarss, take your goods. otiginal word was used by the Greeks, to signify a thing ; and cites the following example from Arist Kat ov Anu Bevcis, wv THY mors Togerlns, So thou als thou disturbest the city. ’ 2. If one raise himself against you. ‘They who clause as in our English bible, Jf a man exalt himself. the apostle as saying, If one claim peculiar honour on a his lineage and, other external advantages, as the false on account of his being 4 Jew. But I think the translation given of the clause, agrees better with what follows; 7 you on the face, after having raised himself see you for ose. Ah Hr ehat te Ver. 22.—1. Are they Hebrews ? so am Pat Paul. was a nat Tarsus in Cilicia. But his father and mother were Hebrews, P iii. 5. And having been sent to Jerusalem when young, he v structed by Gamaliel, a noted Jewish doctor, Acts xxii. 3. § ‘in Jerusalem he perlected himself, both in ye language a ef bis nation; on all which accounts, he was truly aa Hebret seended of Hebrews.—-See Philip, iii, 5. note 2. where an accou Met ae: 2 2 CORINTHIANS: 107 ney Israelites? * so am members of God’s ancient church ? i. Are they theseed of So am I: Are they the spiritual seed of Abraham? 3 so am I. Abraham? Soam I: for I believe in ayes the true God, and obey him. | 28 Are they ministers 23 Are they ministers of Christ : 2 lof Christ? *(Ispeak asa (J speaé in ae opinion as a fool) 1 this name, and of the persons to whom it was appropriated, and of the honour which they derived from it, is given. | 2. Are they Israelites ; 2 Jacob, who in “preference to his brother ‘Esau, was chosen to be the rgot of the visible church of God in that early age, was called Jsrze/, for the reason ‘mentioned, Rom. ix. 6. | notes A ois And the twelve tribes, his descendants, who constituted the visible church of God, were from him called Lsraelites. This appellation, therefore, dignified that the person to whom it was given ‘twas a member of Ged’s visible church, by his descent from Jacob ; consequently, by this appellation he was distinguished from a ts selyte, who was a member of God’s church by circumcision, and not by descent. In this respect, an Israelite was esteemed a more ho- nourable member of God’s church, than a proselyte, notwithstand- ling the proselyte in all other.respects was. equal to him; being e- qually entitled with the Israelite, to all the privileges of the Jewish en bo 3. dre they the seed of Abraham? Abraham being constituted a os of many nations, had two kinds of seed; the one by natural descent, ‘called his seed by the law ; the other te y faith, called that which is of the faith of Abraham, Rom. iv. 16.—In the question, » Are they the seed of Abraham ? the apostle, if I mistake not, by the \ seed of Abraham, meant his seed by Saith, his spiritual seed ; ny if he had meant his natural seed, this question would have Bean! the same with the preceding, Are they Israelites 2 a tautology not to be im- | puted to the apostle.—By saying of the false teachers, Are they the seed of Abraham? the apostle by no means acknow ledged, that they | (i ere Abraham’s seed by faith 5 as little el whe acknowledge them |-these questions, he ealy meant to. prio that they laid claim to the honourable characters.mentioned ; and that, on supposition they seally belonged to them, the apostle possessed Shek characters i ina degree superior to them. ay 23.—1. dre they ministers of Christ 2 St Paul did not cam- ese himself with the false teachers as an apostle, but as a minister ‘ of Christ simply. And to shew how much he exceeded them in j that inferior character, he mentioned his labours in the ministry, and gave the Corinthians an account of the sufferings which he under- F went for Christ, in the many journies and voyages which he made sl the sake of spreading the gospel. And from his account it ap- pears, that none of the heroes of antiquity, however vehemently ac- _tuated by the love of fame or of military glory, or of power, either did or suffered as much in the pursuit of ‘their objects, as Hic ‘apostle . » Paul did and suffered for Christ ane his gospel, ow 2.J - 108 2 CORINTHIANS, am above them: because in the la- fools) I~ bours of preaching, I am far more THE: abundant than they; in stripes for abu Christ I exceed them above measure ; T have been im prisons for him more more , ae frequently than any of them ; in.dan- deaths fen yw) ers of deaths often ; 24 Of the Jews, I have been five 2% of the. J times punished in their synagogues, times I received fot with foriy stripes save one. STRIFE e one. © 25 Thrice I was beaten with reds 25 Thrice I was bea by the Romans ; once, namely in the with rods 5 Peace Iu street of Lystra, I was stoned and stoned; ice J w left as dead; thrice I was aes ; shipwrecke Pp 2 ha ea 0" oe 2. Lam above them. See chape: x “St ‘Basle meant, that minister of Christ, he far exceeded them in respect of his labours preaching, and of the sufferings and dangers which he undert the long journies which he made both by sea and land, tod the gospel. See 1 Cor. iv. 11—13. where more is said concerni this subject. Pan tk) A 3. In labours more abundant. By mentioning his labours as thin different from stripes, imprisonments, deaths, &e. the: apostle le us to think of the great bodily fatigue which his con: ch by day, and his often working with his hands by ni maintenance, occasioned to him. And as ie rez nefit whatever from the gospel, he very bours and sufferings, because they Proves rhe Re preached. bh r A. In prisons more frequently. Luke in being imprisoned only once before cheep ¢ was at Philippi. But many particulars of the apostle’s the imprisonments here referred to, are omitted RO f of brevity. Ns Ver. 24. Forty stripes ‘save one. By the 1 nishment with stripes was retricted to forty at one whip with which these stripes were given, consisting , rate cords, and each stroke being counted as three stripes, t strokes ade thirty- nine ‘stripes, beyond which they never Hence the expression, Sorty stripes save one.—As the apostle } his conversion, had been very active in inflicting this punishment the disciples of Christ, he’ could not complain when he hi treated in the same manner, by the zealots for the law. Ver. 25.—1. Thrice I was beaten with rods. _ This | sshela"k punishment. In the history of the Acts, no mention i is Sadat 0 u apostle’s being punished with stripes; and only one instance of b h tn, beaten with rods is related, Acts xvi. 20. ~ . Thrice T was shiptvrecked. Of ‘these. shipwrecks sedthiagl sid in the Acts. For this epistle being written before the apost wi ap. XL ent a night og a.day " 26 In journies often ; dangers FROM rivers ; dangers FROM Tob- 5 iN dangers from IN ngers from. the hea- nS ; IN dangers in the -y 3 * uN dangers in the liderness ; 1N dangers at sea ; IN dangers a- ng false brethren. 27 InJabour and toil ;* twatchings ? often ; in wer and thirst; in ngs often; in cold 7 ad pa je preceding clause. $ written. ee. 2 CORINTHIANS. 109 and on one of these occasions, I spent a night and a day in the deep sea. 26 For the sake of preaching the gospel, I have made long journies often; 1 have been in dangers while passing rivers ; in dangers from rob- bers ; in dangers from the Jews ; in dangers from the Gentiles ; in dangers in cities from tumults ; in dangers of petishing by want and by wild beasts in desert places; in dangers at sea from storms and pirates; in dangers among false brethren. 27 In these journies and voyages, I have undergone great /absur and toil : I have often passed nights without sleep ; I have endured much hunger and thirst ; I have often fasted whole days; Ihave suffered much from cold and want of clothes. ‘sent a prisoner to Rome, his shipwreck on the island of Melita, mone of the three, but a fourth misfortune of that kind. ~ d have spent a night and a day in the deep. Ta Bude. This may ated, in the deep sca. or broken piece of the ship; or as others think, after being ed a day in the sea, he saved himself on some rock tili he was tup. This happened in one of the three shipwrecks mentioned Probably he got to shore on some 26. In dangers im the city. ‘This being opposed to dangers liderness, it means populous cities in general, quent mention is made in the history‘of the Acts : asin Da- after that in Jerusalem ; then in Antioch in Pisidia, Iconi- essalonica, Bercea, Corinth, and Ephesus; all before this e- OF these dan- fer. 27.—1. In lolour and toil, MozyS@-. Toil, is more than 5) Labour ; for it signifies such hard lebour as fatigues. im watclings oficen. The apostle sometimes preached in the ime 5 as at Troas, where he continued his discourse till break Acis xx. 11. Sometimes also he wrought during the night maintenance, that he might have more leisure through the reach the gospel, 1 Thess. ii. 9. 2 Thess. iil. 8. cold and nakedness. It must have been a strong persuasion uth of the gospel, a disinterested zeal for the happiness of ind, and an high degree of fortitude indeed, which moved a -Paul’s station and education, to submit to such a long f sufferings, as reduced him to the condition of the poorest nm. And yet while we admire his disinterestedness, his fortitude, lis patience in suffering, the greatness of his spirit is no less ad- mirable, . : 110 2 CORINTHIANS. 28 Besides these outward troubles, there is that which presseth me daily, _ my anxious care of all the churches, that they may persevere in faith and holiness, and be defended from ene- mies. + ene 29 And with respect to indivi- | 29 Who is duals : What brether is weak, who Lam not week ? jinds me weok in assisting him ? What made to stu and brother falls into sin, and I do not burn not burn ? ai with zeal to raise him up? eet de 30 Jf I must boast, being forced 30 If I must boa to it, I will boast of the things which will boast of the ti vélate to my weakness, notwithstand- which sei my ing my enemies upbraid me a ness. * with. 31 These things happened” in a 81 The God an danger the greatest of the kind that ther of ou r Lord J ever befel me: For the God and Fa- Christ, whois bles ; 0 Te BE ae ; mirable, which satis him, notwithstanding his ‘paventy dl clothing, to speak to persons in the highest station without a to plead the cause of his Master with such a noble free ered with respect, as we find he did to the Peseta tela in Athens, to the chief priests and. ers at Jr Roman governors Felix and Festa king A emperor himself, 2 es cee Ver. 28.—1. That which ts my daily ae sairvsaets, denotes 2 crowd of people surtoun a person, with an intention to ae Fe him. The idea is elegantly applied by t cares, &c. ek, Por, . ny o wetieouta among the apostle’s sufferings, because it wa least of them; as one may judge from the acc given in this and in his former epistle, of the sche = the errors and irregularities of the single church So ot sioned to him. .2 Cor. vil 5, Walon Soeme oo —Bes brethren of all the Gentile churches, had recoursé to sce their difficulties fer advice and consolation, be ws must h very: fatiguing to him. A Ver. 30. Which relate to m y weakness.. THis enemies had ¢ ed him with weakness, that is, with cowardice, chap. ‘-. ; weakness, he told them he would boisttim a particular ins ré tan cause therein the care, which both God and good men took was illustriously displayed. So Hci it was an as fekeatin ver, y able to him. 4 Ver. 31. Who is blessed for ever. This circumstance is 2 increase the solemnity of his appeal to God, for the truth of . ~ a ~ ot that J ahs: WPS en | 30 In Damascus the etnor belonging to A- the king, kept the f the Damascenes th a garrison wishing apprehend me. ey) But through a indow in a basket J let down (dz, 120.) y the wall, and escaped FRoM his hands. in the next chapter. own in Greece: - 2 CORINTHIANS. and deliver me to them. lil ther of our Lord Jesus Christ, who possesses blessedness infinite and eternal, knoweth that I do not lie, when I tell you, that 32 In Damascus, the governor be . longing to Arctas the king of Arabia, at the instigation of the Jews, who were enraged against me because [ preached that Jesus is the Christ, kept the city of the Damascenes with a garrison, that he might apprehend me, In such a danger, where even the form of a trial was not to be expected, pet could I do but flee ? 33 But being conveyed into one of the houses built on the wall of the city, through a window in a basket, I was let down with ropes by the side of the wall ; and so with the assist- ance of God and good men, I escaped rem his hands. ing to say, not only concerning his deliverance at Damascus, concerning the visions and revelations of the Lord, to be men- In Corinth, the apostle had no witnesses roving the circumstances of his danger and deliverance at Da- B: Besides, it was an event long passed, and-perhaps not at And with respect to the visions and revela- ith which he was honoured, they were private matters known }to himself. He, therefore, very properly appsaicl to the God ather of our Lord Jesus-Christ, for the truth of what he was to relate concerning these things. ’ . 33. And escaped. In so doing, the apostle did not act con- to our Lord’s words, John x. 12. as he had no fixed relation brethren of Damascus, as their pastor. See Acts ix. 23—— CHAP. XII. Fiew Shard IDestration of the Facts related.in this Chapter. | FTER enumerating in the former chapter, his almost, in- va credible labours and sufferings for the gospel, the apostle Sy directing his discourse to the faction, who had ridiculed for praising himself, said to them ironically, Well, it does come me to pe of any thing I have done’or suffered asa minister ware iF minister of Christ : Nevertheless I will come to visions velations of the Lord, ver. 1.—But that he might not off affected delicacy, he did not say these visions and ré were given to himself. He only told them, he knew a ser . of Christ, who, fourteen years before the date of this le etter, been caught up as far as to the third heaven, ver. 2. Tho whether in the body or out of the body, the apostle did | know, ver. 3.—This servant of Christ, in paradise, heard thi which could not be expressed in human language, ver. 4. —C cerning such a person, the apostle said he would boast ; but ¢ cerning himself, he told them ironically, he would not boast cept in his weaknesses, for which they ridiculed him, and | which he had boasted in the end of the preceding chapter, 1 5. And yet, being himself that servant of Christ who had b caught up, he told them, that if he inclined to boast concert himself, as the person who was so highly honoured, he,sho not be a fool, because he should speak nothing of bitmcels what was strictly true. Nevertheless he forbare, lest, forso any of them should think more highly of him than his app ance, or than his manner of speaking warranted. — This in high ridicule of their gibe, that his bodily presence was V but his letters weighty and powerful, ver.6. Farther, because he had said he would not boast, exceptin n weaknesses, for which they had ridiculed him, he told th that his bodily infirmity, instead of rendering. ul contem was an honour to him, because it was : An it | prevent him from being too much elated th the t of the revelations which had been given to him, had besought the Lord thrice to remove it, ver. 8. . told him, his grace was sufficient for making an apostle, and his power in cenverting re ‘na lustriously displayed, in the weakness of the i instru run ployed for that end. The apostle therefore boast: weakness, that the power of Christ might be seen. t him, ver. 9,—Nay, he even teok pleasure in weaknesse &c. for Christ’s sake, ver. 10.— But added, that if he a fool in thus praising himself, his friends among th thians had constrained him to it; because when his enemi his apostleship in question, they ought to have spoken in hi 51 dication, as they well knew he was im no respect inferior tO greatest of the apostles, ver. 1 1.—All the proofs of an apostl had frequently shewed in their presence, by si 85 » and w and powers, ver. 12.—So that as a church, they were to others in nothing, except that he, their spiniticl th not taken maintenance from them. But inirony of their fault with him on that account, he begged them t . that injury, ver.13.—Yet to shew that he had done ther 112 2 CORINTHIANS. View.—Caar. 3f ra 7 ini .. Xi.—View. 2 CORINTHIANS. 113 jury in that matter, he now told them, he was coming ta them e third time, and still would not be burdensome to them ; bes» use he did not seek their goods but their salvation ; and because . e children ought not to provide for the parents, but the parents ‘the children, ver. 14.—and therefore with pleasure he would and his time, and waste his body for their souls sake, so much he love them; although the more he loved them, he found » less he was beloved by them, ver. 15.—Well then, said he, must acknowledge that | did not burden you, by taking main- lance from you. Nevertheless'the faction say, (because it is practice of the false teacher to whom they are attached), t by this shew of disinterestedness, I craftily made you lay ile all suspicion of my loving money, tha: I might draw it the re effectually from you by my assistants, when absent, ver. —But did I make the least gain of you, by any of them I et to you, after my departtire ? ver. 17._I besough: Titus fisit you lately. Did Titus or the brother I sent with him ake any gain of you? Did they not walk in the same spirit, in the same steps with me? ver. 18. Farther, by sending 18 to you this second time, do I apologise to you for not ming myself ? In the sight of God I solemnly protest, that I uk by the direction of Christ, when I tell you, that my send-. | Titus is designed for your edification by giving the faulty ing you time to repent, ver. 19.—Yet I am afraid that 1 I come, I shall not find you such reformed persons as I you to be, and that I shall be found by you such as ye do sh. My meaning is, that I shall find strifes, emulations, among you, ver. 20.—So that when I come, I shall be so umbled among you by my God, as to be obliged with puriish those among you who have formerly sinned, : not tepented of the uncleanness, and fornication, and asness which they have habitually committed, ver. 21. ew TRANSLATION. - — COMMENTARY. | : HAP. XII. 1 (ai, CHAP. XII. 1 Notwithstariding Tt is not proper then all my labours, and sufferitigs, and ae to boast ; (y#e,98.) deliverances, if 15 not proper, it seems, #1 will come to vi- for mie to boast. Yet I will speak of 5 “and revelations of | wisions and revelations of the Lord, eLord. * with which’one of his servants was honoured. w=1. Lf will come to visions: Omracriat, visions, wete things toa person in a supernatura! manner, so as to be the ob- his sight while awake. Thus Zaccharias, Luke i. 11. and vet. 26..and Cornelius, Acts x. 3. had visions of angels. visions of which the apostle speaks in this passage, being ts of the Lord, he means his seeing the Lord Jesus on different Nw. I. ; Y occasions 414 2 CORINTHIANS. . Cuar. 2 2 Fourteen years ago, Iknew a ser- 2 Fourteen years ago, vant of Christ, but «whether in the knew a man in Chri body, by the local removal of both whether in the body soul and-body, I know not; or by know not ; or out of the carrying of his soul cut of his body, I know not; *€ body, Iknow not ; God only knoweth; ‘knoweth: such ant such an one I knew, caught up as far KNEW caught*upa ag to the third heaven, the place where as to the third ‘heay: God manifests his presence. ; bis a occasions after his ascension, Acts ix. 27. xvii. 9, xxii.18. xxi But above all, those visions of Christ which he saw when he caught up into the third heaven. . el 4 ee “2. And revelations of the Lord. ‘These were discoveries of ma unknown, which Christ made to Paul by an internal im pressiot his mind, or by speech, such as the revelations mentioned Acts g. 1 Tim iv. 3. Perhaps also those which he says, ver. 4. he h in paradise. Of the former kind were all-the inspirations of | Spirit bestowed on the apostles, and’ on those who in the firs preached the gospel by revelation. : re Ver. 2.—3. Faurteen years ago. The apostle raving never sp of his rapture till now, although it happened fourteen years b this epistle was written, the Corinthians, by that circumstence, r he sensible how little disposed he. was to speak vauntingly of | self; and.that they themselves had constrained him to menti rapture on this occasion. See ver. 11. — yolk hy a 3. Eknew a man in Christ. This may mean @ Christian me a man ‘belonging te Christ, a servant of Christ. See 2 Cor. That the apostle speaks of himself here, is evident from ver. 6 3. Whether in the body, L know not, or out of the body, I k: As the apostle declares, that he knew not whether the things whi saw and heard in the third heaven, and in paradise, were com cated to him by the intervention of his senses, or without tht were folly in us to enquire into that matter. It is of more i tance to observe, that he supposed his spirit might be carrie the third heaven, and into paradise, without his body. ° Fi a1 his making such a supposition, it is plain he believed that h rit could exist out of his body ; and that by the operation of it could be made to hear and see without the intervention body. - hee diy é a Caught up Piulip the evangelist, was by the Spirit | away in the body, from the Ethiopian eunuch, who saw’ more ; but Philip was found in Azotus. This, therefore, was ture of a man in the body, Acts vili. 39, 40.—Ezekiel als Lift up by the Spirit between the earth and the heaven, and bro Jerusalem: but it was in the visions of God, Ezek. viii. 3. 1 postle could not tell in which of these ways he was caught up 5, As far as to the third heaven. In the language of th the First heaven, is the region of the air where the birds fly: ae : tsar. XIL 2 CORINTHIANS. Ls |S (Kas, 224.) Besides, L 3 Nay, I knew such a man, but ew such aman, whe- whether it happened to him in the ner im the body, or out ody, or out of the body, (See Com- et e body, J know mot; mentary on ver. 2.) Fknow not, God +od knoweth : | anly &noweth this great secret. | 4 That he was 4 That he was caught up into para-. ght up into patadise, ise, the abode of the spirits of just and heard unspeakable men, where he heard unspeakable mat- | lierefore, are called she fowls of heaven. The Second heaven, is at part of space in which the stars are. This was called by the rws, Lhe heaven of heavens, 1 Kings viii. 27. The. deaven of hea- ms cannot contain whee. The Third heaven, is the seat of God, and & the holy angels, into which Christ ascended after his resurrec- jon, but which is not the object of men’s senses, as.the other hea- | fe are. Ver. 4.—1. That he was caught up into paradise. The Greeks sed this word, to denote gardens and parks, where the ground was ‘nely dressed and planted with trees, shrubs, and flowers, and where imals of various kinds were kept for the pleasure of the proprietor. dence the Greek commentators gave the name-of Paradise, by way fF eminence, to the garden of Eden, where our first parents were Jaced. ‘This name also was given to the place, where the spirits of ; Just after death reside in felicity till the resurrection, as appears i om our Lord’s words to the penitent thief, Luke xxiii. 43. To-day hou shalt be with me in paradise. The same place is.called Hades, Acts ii, 27. or the invisible world. “Yet Rev. ii. 7. heaven seems to Ne called the paradise of God. ae i9 Clement of Alexandria, Justin Martyr, Irenzus, Teztullian, and lnost of the ancients, except Origen ; and among the moderns, Bull, Whitby, Bengelius, &c. were of opinion, that the apostle had two Wifferent raptures; because, as Methodius very well argues, if one jepture only were spoken of, the repetition of Whether in the body or, ec. would have been needless, when speaking of his being caught Qp into paradise. Others think the.apostle speaks-of one and the ame event 3 and that he gives the name of Pgradise, to the place Which he had before called the Third heaven. And from his doubt- jpg whether he was caught up in the body, they infer, that he be- fieved paradise, or the third heaven, to be within the bounds of this foundane sys*m ; especially as it is said of Stephen, Acts vii. 55. What he looked up stedfasily into heaven, and saw tke glory of God, and esus standing on the right hand of God. For that circumstance, in leir opinion, shews the distance not to be immense. For the opi- 4 is of mankind concerning the abade of the Deity, see Heb. ix. 5. | 2. And heard unspeakable words. Piperu. Words, being used yy the Hebrews to denote matters, as well as words, probably both vere meant by the apostle. And seeing the things which he sayy” f nd heard in paradise, could not be expressed in human language, it ae is _ =. 116 2 CORINTHIANS. Cuar. ters which it is not possible for one to words, ? which it is utter in human language. possible ? 3 for aman “ter. 5 Concerning such an cne I will ~ 5 Gattthr ning such ; boast, as a person highly favoured of one I will boast ; but Christ. But of myself, of my own cerning myself I will qualities, though I be the person boast, emcept of my w who was thus honoured, J will not nesses. * (See chap. boast, unless of my bodily weaknesses; 10, al because they befel me through my being caught up. 6 Yet if I shall incline to boast of 6 (Tees 98.) Yet, the many and great revelations of shall inchne to boast,\ she the Lord, with which I have been not be a fool ; for I w is plain that the purpose for which he was caught up, was not ta ceive any revelation of the gospel doctrine, because that could h served no purpose, if the apostlé could not Communicate wha heard. But it was to encourage him in the difficult and dang er work in which he was engaged. Accordingly, by beset him into paradise,’ and shewing bim the glories of the invisible wo and making him a witness of the happiness which the righteous joy with Christ, even before their resurrection, ‘his faith in the p mises of the gospel must have been so exceeding ly etienath gthened, z his hope so raised, as to enable him to bear with alac ce that h load of complicated evils, to which he was exposed he cours his ministry. Not to mention, that this confirmation of the apost! faith, is no small confithictas: of ours also, Some fanatics, supE ing the apostle to have said that he heard in ‘paradise, wards 1 nol be uttered, have inferred, thet the doctrines written in his epist were designed only for the vulgar, and that he taught deeper | d trines to he more perfect. But the word used & the apost gjjnra, does not signify things not to be ultered, but things unspe able, ix, 3. Which itis not possible. E&ev, being the neuter particle of se to be, signifies net only a thing which ts allowed to be done, bu thing possible to be done. In this latter sense it is used by the postle, and by Xenophon often, as Raphelius hath shewn, And : -~ explained by Clemens Alexand, in a beautiful passage quot eZa. "y. +r. 5. Z wil] not boast, except of my weaknesses. His enem had said, His bodily presence 1s weak, and has speech contempiib In ridicule ‘of that sarcasm, the apostle told the Corinthians, t instead of boasting of his raptures into the third heaven, and i paradise, he would boast of those very weaknesses, for which | enemies ridiculed him, not only for the reason mentioned in t commentary, but because his success in preaching, was shewn to. the effect of the divine power, the more clearly that he appa ‘ weak and contemptible i in the eyes of the world. aap. XI. 2 CORINTHIANS. 117 eak the truth: but Ifor- honoured, J shall not be a full fort aty lest any one should will speak the truth concerning thems ink concerning me a-. But I forbear lest, forsooth, any one ve ‘what he seecth me of you should think concerning me, ; ‘pe, © or ‘what he abeve what he seeth me to be, or what areth from me. he heareth from me, whose presence hene . is so mean, and whose speech is so Thi contemptible, chap. x, 10. 4 (Kat, 207.) For that 7 My bodily weaknesses are no might not be exalted dishonour to me. or that I might ove measure, by the -not be exalted above measure, by ‘the z 7 scendency of the reve- transcendency of the revelations, there ‘ons, there was given was given to me a thorn in the fleshy as me athorn * in the a messenger of Satan to buffet me: a Ver. 6. Lest amy one should think concerning me above what he th me to be, &c. ‘This is an exquisite irony of the faction. Says , apostle, 1 might with truth boast of the visions. and revelations he Lord, with which I have been honoured ; but I will not do for fear any of you should think me.a greater person, than my lan bodily appearance, which he seeth, and my contemptible ech, which he heareth, warrant him to think me. By this irony ewise, the apostle shewed them the absurdity of fancying that the ole of a teacher’s merit lies in the gracefulness of his person, in t nice arrangement of his words, and in the melodious tones with ch he pronounces his discourses, . Tet. 1.—1. There was given to me @ thorn in the flesh, a messen- dof Satan. Because the apostle calls the.thorn in his flesh @ mev- r of Satan, and because the Canaanites are called thorns in the is of the Israelites, Numb, xxxiii. 55. some are of opinion, that by ilo orn in his flesh, he meant the false teachers, whose opposition gospel occasioned him much pain. ‘The ancient Latin com- itators, by the shorn in his flesh, understood some unruly lust, into the apostle’s flesh through the temptation of the devil. « how could an unruly lust, which certainly was restrained by Japostle, hinder him from beiig exalted above measure ? Or how id it make him appear contemptible to others, unless he discover- t, which he was under no necessity of doing? Or how cou!d he I pleasure i in such an infirmity? 1 have followed Whitby, Lord gington in his Miscel. Sac, Benson, and others, in thinking, that rn in the apostle’s fesh, was some bodily weakness occasioned His rapture, and which affectin his looks, and gesture, and speech, ered his manner of preaching less acceptable, and perhaps ex- 1 the apostle himself to ridicule. ‘Thus we find the revelations 2 to ‘Daniel, occasioned in him a change of countenance, chap. 28. and pelnest, chap. vill. 27. Agreeably to this account of P| n infirmity i in his flesh, bee they did tot despise, Gal. iv. 14.” Which he was afraid might have rendered him contemptible in my their 4 ‘ 1i8 2 eater bodily weakness, which occasions me to be contemned, not only by un- believers, but by you of the faction: : be € this thorn I say, was given tome, bove sia that I might not be exalted above mea- or sure. 8 Concerning this, thrice I besought the Lord that it might depart [rom me, fearing it would ‘render my preach- ing unacceptable. me, ? 9 But he said to me, sufficient for 9 (ee, 205; qualifying thee to be an apostle, is said tome, ! my grace ; the miraculous gifts with thee is my which I have endowed thee. Besides, besides, my 1 my power in the conversion of the fe world, is displayed in the weakness of | the instruments whereby that work is sy ge RIB: Mast gladly, theres their eyes 3 and shidgepite he calls it, the pie vi) Flesh —Moses, likewise, was afraid that his ma might render him an improper messenger to Pha : Lam slow of speech, and of a slow (a stammering | 3. That I might not be exalted above ure. wanting in some MSS, and in the Vuigate pe Te: this was said in the beginning of the verse, the ea 5 is not improper, as it is intended to draw the ; reader’s attention. _ Ver. 8.1. Thrice I besought the Lord. The t the Lord to wh the apostle prayed was Christ, is evident from ver. 9—It is posed by some, that in praying thrice, he. imitated. his Master’s ample in the garden, But others think his meaning i is, prayed often and earnestly. 2. That it might depart from me, ‘The apostle have this thorn removed, not then knowing that nourable to him, as to te a foundation of boastin know that it would give additional lustre tot gospel.—This example of prayer rejected, o to by all good men; because it shews, that they ore shox discouraged when pte most earnest prayers seem to be disrega nor discontented when they are rejected ; because in both cases, good is designed, and effectually promoted. _ J Ver. 9.—1. But he said to me, su,#rient, Be. Probably. peared to his apostle, and spake to him. At any rate, ther revelation of the Lord, which his subject led him. though his modesty did ride allow him to insist on it direc 2. Boast rather of my weaknesses. Bengelius thinks th 1ea is, boast of my weaknesses, rather than of the visions and tevelal of the Lord. isa. XII. ny weaknesses, that the ower of Christ may lell 3 upon me. (See fohni. 14, 10 Wherefore, I am well pleased with aweak- esses, with insults, with hecessities, with perse- or Christ’s sake ; be- jause, when I am weak, hen Iam strong., hebat ae | It Have I become a vol by boasting ? Ye have onstrained me TO. FT : for _ ought to have been hing behind the very reatest ‘ apostles, though be nothing. | 12 Truly the signs of in apostle ' were fully wrought (wv, 172.) among bide on me continually. by contemptible persons. / 2 CORINTHIANS. ‘tions, wiih distresses 119 fore, I will boast rather’ than be ashamed of my weaknesses, that the power of Christ may abide. with me. 10 Wherefore, instead of being dissatisfied, I am well pleased with bodily weaknesses, with insults, with poverty, with persecutions, with dis- tresses, for Christ’s sake, because when Lam most oppressed with these evils, then I am strong; my ministry is most successful through the power of Christ dwelling upon .me. 11 Do J appear a fool by boasting ? Ye have constrained me to it. For when my character as an apostle was attacked by the false teacher, I ought to have been vindicated by you ; because ye knew that 1 am in no re- Spect inferior to the very greatest apos- tles, although my enemies would per- suade you, that I am nothing. 12 For truly the proofs @f an aposa tle were fully exhibited by me, during my long abode among you, with great patience, by the signs and wonders | 3. That the power of Christ may dwell upon me. The original yord literally signifies, prtch its tent over me cover me all over, and See John i. 14, | Ver. 11.—1. The very greatest apostles. He meant Peter, James, nd John, whom he called pi//ars, Gal. ii. 9. _ 2. Though I be nothing. ‘This was an epithet given by the Greeks Thus Aristophan, Equit. lin. 1240. 4h miserable me! wdty ser vyw, I am a contemptible person. eer. 12,.—1. The signs of an apostle. ‘The signs whereby one vas known to be an apostle were, his performing great and evident ape miracles openly in the view of the world ; especially his healing di- leases, his casting out devils, and his speaking foreign languages. But the greatest of all the signs was his conveying the spiritual gifts lo them who believed; a power which none possessed but the a- jostles. See Titus iti. 6. note. All these signs St Paul having ex- Aibited at Corinth; and in ‘particular, having communicated the Pititual gifts to many of the Corinthians, he, on account thereof, alled them in his former letter, she seal of his apostleship, 1 Cor. Loa ) 2. With all patience. By mentioning his patience, the apostle tought to the remembrance of the Corinthians, the hardships which a he 120 which I wrought, and the spiritual powers I conferred on you. (See b Cor. xii. 10. note 1.) 18 I therefore boldly ask yous What is the spiritual gift, privilege, or ornament wherein ye were inferior to any other church ? unless this, that I myself have not been burdensome to you in respect of maintenance, as the other apostles have been to the churches planted by them. Forgive me this injury. 14 Behold a third time I ain ready to come to you, and I will not be bur- densome to you, more than formerly, because in preaching the gospel, £ seek not your money nor your goods, as some others do, but your welfare ; and in this I have behaved like a fatherto you. For it is not required of children to lay up for their parents temporal things, but the parents for the children. 15 Yea, I most gladly will spend alk my time, and $e spent im respect of my bodily strength, for the sake of the salvation of your souls ; and that he had endured, while he executed the apostolieal office ameng the and supported himself by his own labour. Perhaps, likewi ‘ Locke supposes, there is here an oblique reproof to the false tea 2 CORINTHIANS: — Cur. 2 by signs aud wot 2 and powers: | 13 For what is the t wherein ye were infe to other churches, uA that 1 myself have been burdensome to yc (see chap. xi. 8, 9.) | give me this injury. _ r ers, for the luxury and ease in which they were hying amon g Corinthians. 3. By signs and wonders. See Rom. xv. 19. note I. The peal which the apostle here, and 3 Cor. church of the Corinthians, (in which ‘there was a great fac which called his apostleship in question,) coneerning the which he had wrought in their presence, which he had conferred on many of them iv. 7. made to the wi adh 4 and the spiritual , is a strong proof ol reality of these miracle3" and gifts. See k Thess. i. us the close. Ver. 14. Behold a third time I am ready to come to youe it does not appear from the history of the Acts, that Paul in Corinth more than once before this letter was written, E of opinion, that the resolution which he formed in Ephesus f : directly to Corinth by sea, was the second time of his bei to come to them : consequently that this was the third xeady to come to them. See chap. xiii. tim ¥ 1, note. y I love you, be loved. | se you: ne- THEY SAY; eity, I caught ith guile. 7 With RESPECT ¥ any one of them I Se, Did I by him in * of you? ? s 8 Desh Titus 70 ro roy; and with I sent a brother: * apie any gain 2% Did we not the same spirit? WE not WALK in same steps i ? Tenv) | BY SEND- 1TUS again, think at, we apologise to yn. to govern Tia. t to. . methods. t known. his Aoiter: d we aL. LI. 2 CORINTHIANS. F1T—1. With respect to. Did ve by Ign make gain of you. Eaadsovixtyse. . The? original phrase signifies to make gain by improper, or 12h even although 1 am sensible, the more exceedingly I love yous the less I be = by you. 16 Be it so then, for ye cannot deny it,) I did not burden you: never- theless the faction say, being crafty in not demanding maintenance, I caught you with guile, taking money from you as a present. 17 But with respect to any one of them I sent to you, 1 ask you, Did £ by him receive any thing, either in money or goods, from you ? None of you can say I did. 18 I besought Titus to go to youu with my former letter 5, and. with him I sent a brother. Did Fitus, or that brother, receive any thing fron you? Did we not all shew the same disinterestedness of disposition 2 Did we | not all follow the same course, labour- ing with our hands for our own maintenance ? 19 By sending Tous again, think ye that I apologise to you, for not com- ing myself ? In the presence of sod, I In the presence of solemnly protest, that J speak dy the 4 The original requires some pre- Ihave in the translation supplied KATH, Estius, avarée See chap. li. 11. note 1. 8.—1. And with him I seni a brother. Who that brother He may have been one of the apostle’s com- travel, who was with him in Ephesus when he wrote his stle to the Corinthians. ian brethren, whose zeal for the gospel moved him to accom- tus to Corinth when he carried the former letter. oken of, 2 Cor. viii. 18. 22. geebespanicl Titus when he Or he may have: been one of the The bro- id Titus make any gain of you ? Did he draw any money from her on account of his own mai intenance, or on pretence that persuade me to receive it for mine ? iy sending Titus again, think ye that we apologise to you 2 , again, at the beginning of this verse, according to ostle’s laconic manner of writing, refers to ver. 18. where he what says 122 direction of Christ, when I say, that all these things, beloved, are done for your edification, that the guilty may have time to repent. _ 20. Yet Iam afraid, lest perhaps when I come, I shall not find you the reformed persons I wish you to be; and that I shall be found by you such as ye do not wish, on account of my pu- nishing you: J mean I am afraid, lest perhaps strifes about your teach- ers, and emulations among the leaders. of parties, and wraths for injuries received, speakings, and whisperings against me, and savellings of pride and ambition, and actual tumults be among yous . 21 And lest when I come again, my God may humble me among you, by shewingyme your church, which I planted, corrupted with many vices, and-I shall, with lamentation, punish many who have formerly sinned, and have not repented of the unelearpate 2 CORINTHIANS. » deat, pi } lations, > wrathe and brawliags, and evil -perings, s é God, we apie a Ohi (d:) that all "be al thi beloved, ARE DONE | f your edification. . 20 (Fr Deas ings, * backbiti gs, whi D ngs, | Td a miysles BE AMONG rou. ny who have eae: rm: sinned, and have Not | pented * a of Pe ae says, I Living t Tus, namely, to go to Corinth. siditing Tit @ second ti ime, some might i imagine, was done to excuse his not cot ing himself. But he mse assured them he had no such view senting Titus. He had delayed his own coming, merely to give | guilty time to repent. Ver. 20.—1. Brawhngs. According to ‘Suidas, ree, brat ings, are contentions by words, or abusive lauguage. — 2. Swellings. @vewous, Swellings, are those vain ee Sy which proud and ambitious men endeavour to make them a ( big in the eyes of their fellows, together with the eer of | from which the boasting and the insolent behaviour, nt he easion, proceed. 3. Be among you. 1 have added this clause feeble) tersion ; but have marked it as not in the Greek texts Ver. 21.—1. And I shall bewat/. From this passage, and 1 Cor. v. 2. it appears, that when the Christian churches cut any of their incorrigible members by excommunication, it occas great grief, especially to the bishops and pastors, and was perf by them, and assented to by the church, with great lamentat fo the offender whom they considered as lost. See Origen contra sum, lib. 3. Hence to mourn, and to bewai/, in the po iy times, signified fo punish. ay 2. Who have formerly sinned, and have not repented. The i in Ht | | Cuar. XIL - 2 CORINTHIANS. 123 and fornication, and fornication, and lasciviousness in _ laseiviousness, -? speech and behaviour, which they they have com- /Aave committed, through joining the wie . heathens in their idolatrous feasts, eee and keeping company with wicked persons. jous Sp jon was not of this number ; for he had repented, 2 Cor_ii. : ose of whom the apostle speaks, were such of the fact: on, Sea hchetancling all he had written in his former letter, ‘Lesil not refrained from partaking in the idolatrous sacrifices of the hea- | th ens, and from the lewd practices connected with idolatry, to which, by their former education, they were still addicted. 3. Of the unclegnness, and fornication, and lascwwiousness. Estius ks the apostle by uncleanness, means those sins of the flesh which ‘are against nature, and by fornication, the gonjunction of male and female out of marriage. Of lasciviousness, he says it eonsists zn /bz- idinosts oscults, tactibus, et ceteris hujusmodt, But by /asciviousness, Bengelius understands sodomy, bestiality, and the other vices Gaiteary to nature. But although some of the faction at Corinth may have been guilty of uncleanness, fornication, and lasciviousness, in the or- dinary sense of these words, fancying, through the prejudices of their education, that these things were no sins, I ‘scarcely think, that any fthem after their conversion, would continue in the commission of the unnatural crimes mentioned by Estius and Bengelius. 7 CHAP. XIil. Few and Ifustration of the Threatenings and Admonitions in this m+ Chapter. HE taunting speech of the faction, « that the apostle was =~ bold by letters when absent, but humble and meek when-. present,” he had answered by a delicate but pointed _ irony, chap. x.1,2. But as that speech contained an insinuation, that hi 5 threatenings to punish them by a supernatural power, were nere bugbears without any foundation, he in this chapter told them plainly, that he was now coming to Corinth a third time, and would punish all who opposed him, as well as those who had sinned habitually: and whatever of that kind was proved y the testimony of two or three witnesses, he would consider as ‘fully established, ver. 1.—In my former letter, said he, I fore- told that the delivering the incestuous person to Satan, would be followed with the destruction of his flesh; and I now foretell, as present with you in spirit the second time, that the same thing _will follow the censures which I shall inflict on the guilty ; and : being absent in bady, I write to all those who have sinned before 2 yé a4 2 CORINTHIANS, View. —Crar. X} 4 ye received my former letter, and to all the rest who have sinn since, that if they oppose me when I come, I will not spare the ver. 2.—And this I will do the rather, that. some of | 1 derision, seek a proof of Christ speaking by me. For: think me not able to punish you, yet by the Aare eh Christ hath bestowed on you, ye must be sen! he sufficiently strong to punish every guilty person ieees 4 ver. 3..He was crucified indeed through the weak: ey human nature : but though he gave himself to be. t te he now liveth by the power of God. In like er, also am weak in body, and subject to” death as he wa vertheless shew myself alive with him, by exercis he hath given me in punishing you, however strong yourselves, ver. 4.—And since ye seek a proof of ae by me, I desire you to try yourselves, whether ye bea lurch Christ and to prove your ownselves, whether as a church Christ, ye possess any spiritual gifts. Know ye not u ‘i to be a church of Christ, by the spiritual gifts ye ore 1 me! and that Jesus Christ is among you by his ¢ powers and spiritual gifts, unless perhaps ye are wit proof of his presence, ver. 5.—In this passage the apo very fine irony, shewed the faction the absurdity of their seek a proof of Christ’s speaking by one, who had- converted the and who had conferred on them, in such plenty, those spiritu gifts whereby Christ manifested his presence in every churc c The apostle added, that although they should be without th: proof of Christ’s presence, having banished the Spirit from 2 mong themselves by their heinous Sins, . he trusted sit not find him without the proof of Christ’ ‘s soeiting: b h it were needful for. him to punish any of “tl ver. 6.Yet he prayed to God that they might his wish being to appear approved as an apostle them, but that . they might repent although. the. . should be, that he should appear as one. of a apostleship, having no occasion to exert his ‘power in puni Li them, ver. 7..-For the apostles could at no time use their mirz culous power against the truth, but for the trath, ver. 8. therefore rejoiced when he. anpeaned weak, through his havin no occasion to punish offenders, and wished the Corinthians t become perfect, by repenting of their faults, yer. 9:—And t promote their perfection, being absent he had written ‘the things te-them, that when present he might mot néed ‘to ac sharply against them, according to the miraculous powers the Lord Jesus had given : him, for edifying and not stroying his church, ver. 10.0 | m The apostle having now finished his teproofs to the: factio tprned his discourse to the whole church, and bade them- fares we sae, XU a w TRANSLATION. AP. XL 1 lam y this third time to 2 * by the mouth of 19 witnesses, or thee, TY erga be es- ished. | 2 I foretold, and I wow etel as present in SPI- ir the second time, it being absent ZN Bo- I now write to them ; _ have before sinned, Hl L to all the rest; (et, : shit when 1 ~ CORINTHIANS. ave them a few directions, which if they followed, God d be with them 5 “desired them to salute one another with 3 a xpressive of their pure mutual love; told them that. sie Is meaning the brethren of Macedonia where he then was,) d them in token of their regard for them; then conclud- web giving them his cwn apostolical benediction, ver. 1) a er.) L. I am , coming are third. time to you. ty) ne s, 28 was observed chap. xii. 14. note, there isno mention made 125 4 CoMMENTARY. CHAP. XU. f Lam coming this third. time ‘to you, fully resolved to punish the obstinate: By the testi- ‘mony of two witnesses or three, every matter shall be established : For 1 wilh hold that to be pues which shall be so proved. 2 I foretdd formerly, that the delivering of the incestuous person to Satan, would be followed with the destruction of his flesh; and I now foretel as present in spirit, the second time, that the same thing will follow the censures I shall inflict: and be- ng absent in hens I now write to In thé Acts of the a- _ Paul’s being at Corinth more than once before this second e- was written. But that history by no means contains all the in sil transactions. We may therefore suppose; that during the ht een months which passed frort his first coming to Corinth, io in: eeetice in the proconsulship of Gallio, the apostle left bie xr awhile, and travelled through Laccas -Arcadia, and ihe ct countries ‘of the province of Achaia, where he converted many, r i. 1. having preached the gospel to them gratis, as at Corinth, se 10. and founded several churches, called, 2-Cor. ix. ©. peas is, the churches of Ackata. Je -excursion I’ have supposed, and spent some months in it, = turn to Corinth would be his second coming ; consequently, mg spoken of in this verse; was his coming the third time to .. Estius, because the apostle, 2 Cor. i. 15. speaks of his bestow- ie mn the Corinthians, a second gift, on his coming to them from ws s, argues, that if he had gone to them then, it would have a his second vist: and infers, that the whole of his eighteen m1 ths abode i in Corinth, was considered by him as his first coming. “Tf therefore the apostle Be this conclusion does not follow ; because’ the apostle may have vg Achaia. Ter. zen nt » ed no gifts on the Corinthians, after his return from the coun- L will not spare you. If this is separated from the fallow: ing, 126 2 CORINTHIANS. Cnar. them who have sinned befire ye tee come again, I wil ceived my lettet, and to all the rest spare * YOU, who have sinned since, and have not > een repented: Certainly when I come again, I will not spare you, 3. Since ye insolently demand a 8 Since dem proof of Christ's speaking by me the proof of Christ's s threatenings in my first letter, who ing by me, who (sy towards you is not weak, but is strong towards you is not + among you, by the spiritual gifts con- but is mice (5 j ferred on you, and by the punish- among you. * _ ments already inflicted on you. i 4 For though indeed Christ was . 4 For Migs ia erucified, by reason of the weakness of lhe was crucif ed his human nature, which was liable through weakness, to death, yet he now Jiveth by the he liveth by the pe sciusi of Ged. And although I also, of God : a4 of e: ing verse b ys full stop, the sense of that verse weil evidently t complete. » But if the two verses are separated only by a conn ¥ have done, the’'meaning will be, when I come again I will not jou, since ye ‘demand-a proof of Christ speaking by me—=This, wi other threatenings in the apostle’s letters’ te the Corinthi ns strong proof of the righteousness of the cause in'which he gaged. For if he had been carrying on am imposture, with th of his disciples, he would -have flattered them in their vices, i of threatening to punish them: as he must have |] hat threatenings, while he himself was more culpable have provoked them to discover the cheat iti is Iaheoel : these threatenings the apostle had the false teacher particulz his eye, though he uses the plural number.” And Michaelis is pinion, that at his coming to Corinth, he exercised the rod o1 impostor so severely, that he obliged ‘hie to leave the city; a being terrified by the threatenings in this pc he Wert his accord: before the apostle arrived. een ae Ver. 3. Is strong among you. Whitby” s st on ‘this versa, follows : ‘* Christ shewed his power among the Corinthians, b abling St Paul to preach the gospel to them in demonstration Spirit, and of power, so efficaciously as to convert them to th 1 Cor. ii, 4. In that variety of gifts conferred on them, to with the gospel, by which their testimony of Christ was con Cor. i. 6. By his power conspicuous in seconding St Paul’s of the incestuous person up to Satan, 1 Cor. v. 4,5, By th z tisements ahs suffered for Cena in the Lord's sup worthily.” at Ver. 4. He liveth by the power of God. “Mele Me power is declared to be, not only the cause of Christ’s resurrectio the proof of his being now alive. In this latter view, the pow God, signifies the power of God communicated by Christ Xul.. 2 CORINTHIANS. 127 his apostle, am weak as he was, be- _ ing subject to persecution, infamy, and death, I shall nevertheles: shew myself ideale with him, by exercising the power of God among you, punish- ing you severely if ye do not re.’ eee pent. Try yourselves, whe- 5 I say, since ye demand a proof "ye be in the faith; of Christ’s speaking by me, Ty re yourselves; * know yourselves, whether ye be in the faith » ot selves, > that prove yourselves, whether as a church, is Christ is (#, 172.) ye possess spiritual gifts : know ye g you? + unless per- not yourselves, that Jesus Christ is a- les, to enable them to work miracles, and to confer the spiritual }on believers, and to punish offenders, for the confirmation of wospel. er. 5.—1. Try yourselves, whether ye be in the faith. Estius aith here, signifies the faith of miracles, because that was a | proof of Christ’s speaking to the Christians by Paul, who had ferred on them that gift. But as the expression, mz the faith, is there else used in that sense, I rather think a the faith, signities fauh of the gospel ; see chap. i. 24. And that when the apostle sed the faction to ary themselves whether they were in the faith, jeant, that they should try whether by their taith they were be- fs a church of Christ, and possessed the spiritual gifts which every ich of Christ enjoyed. For if they possessed any spiritual gift, wg received it from the apostle, i it was a clear proof to them that it spake by him. This interpretation of the phrase, i in the faith, L ma terially different from that of Estius ; but it agrees better tha follows i in the verse. a rove yourselves. Because the faction had required the apostle Sew them a proof of Christ’s speaking by him, he desired them ave themselves, whether they had received any spiritual gifts aim: that being a proof which ought to have convinced them postolical authority. w ye not yourselves? This being spoken to the Sete, in such a state of wickedness, that it cannot be so muck d that Jesus Christ was baticok in the sense in which our understood the phrase,.we must translate and interpret e as I have done.—Some are of opinion, that in this ques- w ye not yourselves ? the apostle alluded to the greatest of precepts of Greek philosophy, Know thyseff. And that he ed the faction for being ignorant of themselves, that is, of which they possessed, and of the efficacy of these gifts, he person from whom they had received them, to be an « Christ. —The irony in this passage will appear the more we recollect, that the Corinthians valued themselves ex- gly om their knowledge of the Grecian philesophy, and on | 1d ‘in reasoning. = 4. That 218 ¢ CORINTHIANS. Ca Pe mong you as'acaurch, unless perhaps haps > ye ee : , ye be without proof. proof. © a 6 But though ye should be with- 6 But I trust t out proof of Christ’s presence shall know ‘hat among you, having quetched the not without pi proof. Spirit, I trust that ye shall know, that ig ier Z Lam not without the proof of Christ’s sa oi speaking by me. ” 7 Nevertheless, I pray to God that 2 (ai, 100.) ye do nothing evil ; my wish being, not less, Up 0 that I may appear having proof as an ye do nothing evil apostle by punishing you, but that id WISHT. that x may do what is good, may repent; appear having although, in consequence thereof, J that ye m £3 should be indeed without proof of my good (3s, 100.) apostleship, having no occasion to shouldbe (6s, 319. punish you. without preof:' 4. That Jesus Christ ts among you? Whitby thinks shied alluded here to the speech of the rebellious Israelites in the 1 ness, who, after all the proofs which God had given of his p ; among them, said, Exod. xvii. 7. Is the Lord among us or not: 5. Unless per hapbay In this translation of the phrase & w on followed the Vulgate version, which has here, Nisi fore. 6. Ye be, adexipos, without proof, namely, of Christ's pres you. So the word signifies ver: 3. Stace ye desire, oi mi, Christ’s speaking by me. ‘The proot of Cimon agerceace church, was the existence of miraculons powers and spi itma jn that church, For these being sent down by | Ses were tokens both of his presence and power.. In supposing faction might be without this proof, the apostle in sharply rebuked them for their vices, (chap. xii. 20, ‘21. ) the Spirit of God is provoked to depart both from so et from individuals by their wickedness.—The word et our translators have rendered rcprobates, does not admit . meaning in this passage, as is plain from the scope of the di and from the apostle’s applying that word to: himself, mers he could not do in its common signification. See the no verse, atoN re Ver. 1. Though we should be, ws adoxspeat, celeids vitl without that proof of our apostleship which: would be given: were we miraculously to punish the obstinate offenders. an That in this passage the word adex:see signifies persons wii and not reprobates, every reader must see, when he considers, | Corinthians doing that whick was good, could not have any it to render the apostle a reprobate, in the modern sense of Hh And even though it could have had that influence, is it te posed, ihat the apostle would have consented to be made ar in order that the Corinthians might do that which was | the language of modern times, @ reprobate’ is one who is. rp. XIII. 2 CORINTHIANS. 129 8 For we can-do no- & For we apostles cannot exercise against the truth,* our siraculous power in opposition to tor the the truth. the truth, but always in support there- 9 (Fae, 93.) Therefore t, Therefore, instead of delight- ' rejoice when we are ing to shew my power, J rejoice tak, amd ye arestrong; when I can inflict no punishment on this also we pray for, you, because ye are strong in virtue. a your restoration. * And this also I pray for, even your i reformation. For this reason, be- ~ 10 For this reason, being absent, I absent, I write these write these threatenings against the Sy that when present obstinate, that when present, I may n the possibility of salvation, by an absolute decree of God ; one is delivered over to perdition. But no where in scripture, is the td gdoxse@- used in that sense. It is applied to various subjects, i always agreeable to its literal signification, witheut proof. Thus @ is applied to silver, Prov. xxv. 4, Isa. i. 22. agyvgsoy a Box ico, Yierated silver, silver which doth not abide the proot—It is ap- d likewise to ‘land which, notwithstanding, it is properly culti- ad, and receiveth the influences of the heavens, bringeth forth o ing but briars and thorns. For that ind of land is said, Heb. 3. to be edexseG-, without progf, namely, of fertility ; consequert~ ; is deserted by the husbandman, and allowed io remain under the ; of sterility. —lIt is applied to those who offered themselves as. Jatants in the sacred games, and wko on being examined were i not to have the necessary qualifications, and thercicre were ed by the judges. 1 Cor. ix. 27. Z bruise my body, and lead tt , lest perhaps, having proclaimed tq others, I myself, a doxiuG- ty Should be one not approved.—It is applied to those who are able to discern what is good in doctrine and morals, 2 Tim. ii. 8. ¢ of corrupt minds, a Donieeas wegt ty wisw, without discernment con- the faith.—Tit. i. 16. They profess to know God, but in works him, being abominable and disobedient, and to every good work, ye, without discernment.—Rom. i. 28. As, sx Doxizacay, they ho approve of holding God with acknowledgment, mos gsaney aures 6 tig vey, God delivered them over to an unapproving mind 3 ad not capable of discerning and approving what is right, Py ‘those things which are not suitable. sr. 8. We can do nothing. In this verse, churchmen are taught end the cencures of the church are to be inflicted. Not to venge or private pique, but for reforming ihe vicious, and g the cause of truth and virtue. . Even your restoration. "The word xxtagrilex, properly sig- reduce a dislocated member to its richt place :n the body : al- ore and make things whole which have been broken, Matth. al. vi. 1. Ezr. iv. 12,13. LXX. The word therefore, is ith great propriety to a church, in which many of its mem- mad misbehaved and put themselves out of their places. Ni. JI. R Ver 130 not need to act sharply, according to the power of punishing which the Lord hath given me for edifying the church, by reclaiming the vitious aud confirming the virtuous, and not for the destruction of its members without cause. ; 11 Finally, brethren, farewell. Be ye restored by repentance ; comfort yourselves with the prospect of eter- nal life; pursue the same great ob- jects ; hve in peace by avoiding those emulations which hitherto have rent your church. And the God who de- lights to seé his creatures living in love and peace, will be with you to di- rect and protect you. ' 12 When ye meet, or part, Sa- lute one another with an holy kiss, in token of that pure love which ye bear to one another, as the disciples of Christ. 13 All the disciples of ' Christ who . are with me, send their good wishes to you. 14 Receive ye my apostolical be- nediction: The favour of the Lord Jesus Christ, and the love of God, and the common fruition of the gifts and aids of the Holy Ghost, be ever with you all who love the Lord Je- sus Christ. Amen. Ver. 11.—1. Be restored. The original word xaragriZsode, translated, Be ye fully restored ; namely, by repen tion, 2. Mind the same thing. Wallis of opinion, that zo _ should be translated, Be unanimous, namely, in your delibera all matters relating to your union as 2 church, But I rathe the apostle’s meaning is, that they should set their affections same great objects, namely, the glary of God, and the interes ospel. See 1 Cor. i. 10. where the same exhortation is giv Ver. 14. Lhe communion of the Holy Ghost. par@. For the different senses of the word xoiaveee, see 1 Jo note 8. Here it siguifies, as in the commentary, the joi t or the participation of the gifts and graces of the Holy S ri ihe apostle wished to the Corinthians, that in all their public tions they might be animated by one spirit. 2 CORINTHIANS. “communion of th Cuap. 3 I may not act sharply cording to the po which the Lord ‘given me (es, 142, jor edification, and for destruction.” — 11 Finally, breth farewell: be ye restor comfort yourselves ; 3 the same thing: * Vi peace; and the G love and peace wi with you. a ' 12 Salute one an (#) with an holy (See Rom. xvi. 16, 1.) Bint.) dea: w 13 All the saint the love of Godel Ghost; ! Be with y Amen. (See Eph. note?) | tance and 5 ‘ . ‘ f Kowavee ts a Ca: ee A hans Soy Kio TEW LITERAL TRA NSLATIO N Mapes ote: . - OF Pi : ST PAUL’S EPISTLE of TO THE SSAY V. On the Covenant which God made with Abraham the Father of the Israelites. UR Lord; John v. 39. thus exhorted his Jewish hearers ; # «« Search the scriptures,” (the writings of Moses and the ophets) « for in them ye think ye have eternal life: and they ze they which testify of me.” Also, at his first appearance to is disciples after his resurrection; he said to them, Luke xxiv. 1 ss These are the words which I spake to you while 1 was /t with you, that all things must be fulfilled which were writ- in in the law of Moses; and in the prophets, and in the psalms bncerning me.” And that they might know what things Te written in these books concerning him: 45. «« He opened eir understandings, that they might understand the scrip-~ tes ;” he gave them the knowledge of the meaning of those ges of scripture which relate to himself, that they might to confirm the gospel which they were to preach. by jonies taken from the law and the prophets. According- e apostle Paul, who; like the other apostles, had the true uing of the Jewish scriptures communicated to him by in- ration; hath on these writings founded those enlarged views e doctrines of the gospel, and of the divine dispensations, he hath delivered in his epistles ; in so much, that his jlications of the Jewish scriptures, and the conc,usions hich he hath drawn from them, make a principal patt of the el revelation. 2. he passages of the writings of Moses, which Paul hath ex- ed in his epistles, and which deserve our special attention, » those in which God’s transactions with Abraham the father ‘the Israelites, are recorded : namely, Gen. xii. 1—3. xii. 14, 2 15, 132 ON THE COVENANT ijo0— 18. In the first of these passages we are- informed, : manded Abram to leave his country and ki land which he would shew him. And to” break his connections with his idolatrous kir great nation, aac I will tiles hears ai mak and thou shalt be a blessing. %, And Ty bless thee, and curse him that eutdett! 3 all the families of the earth be bl H command, Abram * obeyed and went ther he went,” Heb. xi. 3 He wer ia h did not know whether the land i into good or a bad land ; or whether it was far off On leaving Haran, Abram it seems was naan. ‘- on his coming to the plain of ~ Gen. xii. 7. «© The Lord spp ees on ays thy seed will I give this land.” Abram separated from Lot, Gen. a Abram, Lift up now thine eyes, where thou art, northward, and so westward, 15. For the land whic give it, and to thy seed for ever.— seed as the dust of the earth ; so that if a dust of the earth, then shall thy owed also be All this while ‘Alotuinh had no child; for years after he left Haran, when God sz « Fear net Abram, I am thy shield < ward,” he replied, *¢ What wilt thou gi less” Being now above eighty years the promise to make of him a great day more and more improbable, he bec Wherefore, ver. 5. “ God brought him rth the morning, “and said, Look ae toward stars, if thou be able to per them : and so shall thy seed be. 6, And he believed i counted it to him for righteousness. 7~ am the Lord who brought thee out of Ur give thee this ‘land to imherit it ;” and ver. 8 day,” to assure him of the performance of this promise, Lord made a covenant with Abram saying, ‘Unto thy I J given this land, from the river of Egypt — the river Euphrates.” 8 In an after transaction, recorded Gen. xvii. the Ei ed to Abram the particulars comprehended in the which he made with him, after ony his faith to him fo righteousn ne sayV. + WITH ABRAHAM. 185 Ver. 1. « When. Abram was ninety years old id nine, the Lord appeared to Abram, and said to him, f am e Almighty God, walk before me and be thou perfect. 28 nd I will make my covenant between me and thee, and will er thee exceedingly. 3. And Abram fell on his face: id talked with him saying, 4. As for me, behold my co- snant is with thee, and thou shalt be a father of many na- ons. 5. Neither shall thy name any more be called Abram, it thy name shall be called Abraham, for a father of many ations have I made thee. 6. And I will make thee exceeding uitful, and I will make nations of thee, and kings shall come it of thee. 7. And I will establish my covenant between e and thee, and thy seed after thee, in their generations, for 1 everlasting covenant, to be a God unto thee and to thy seed er thee. 8. And I will give unto thee and to thy seed after ee, the land wherein thou art a stranger, all the land of Ca- pan for an everlasting possession, and I will be their God.” ‘Some time after this transaction, to shew us that the things fomised to Abraham in the covenant, depended on his conti- jing. to believe and obey God, and on his commanding his ildren after him to keep the way of the Lord, and to do justice d judgment, the Lord said concerning las, Gen. xviii. 19. “f know him, that he will command his children after him, d his household, to keep the way of the Lord, and to do jus- He and judgment, that the Lord may bring upon Abraham jt which he hath spoken of him.” At length when Abraham was an hundred years eld, and Sa- | was ninety, she brought forth her long expected son, whom fraham named Isaac, (laughter) on account of .the joy which birth occasioned to his parents.—But lo! when this only @, to whom all the promises were expressly limited, was wn up, God put Abraham’s faith to a trial, still more se- We than that which was: occasioned by deferring his birth so ¢: He commanded him to offer this only son as a burnt- ithout hesitation set about obeying. He writ with to the appointed mountain, raised an altar, put wood on id Isaac, “laid him on the altar on the wood, and iin ed for his hand, and took the knife to slay his son :” and do thou any thing to him ; for now I know that thou t God, seeirg thou hast not withheld thy son, thine only from me.—15. And the angel of the ppt called to Abra- a4 Out of heaven the second time, {6. And said, By myself ® I sworn, saith the Lord, for because thou hast done this g, and hast not withheld thy son, thine only son, 17. That ° 2 in 134 ON THE COVENANT Essay blessing, I will bless thee, and in multiplying; I will moult thy seed as the stars of heaven, and as the sand which is the sea-shore, ]8. And in thy seed shall all the nations of © earth be blessed, because thou hast obeyed my voice.” F it is tobe remarked, that God confirmed all his former pron es with an oath; a declared that he would perform tl promises, because Abraham had done the difficult work of fering up his only son as a burnt-offering. Also he gave | a new promise, ‘hat the person in whom all the nations of earth are to be blessed, should be one of his descendants 5 declared, as before; that he made him this promise, beca use had obeyed his voice. q From the foregoing account of God’s transactions wale A ham, it appears, that God’s covenant with him Contained separate promises, or stipulations on the part of God, nam I. That God would exceedingly bless Abraham. ~~ © II. That Abraham should be the father of many he very fruitful. III. That God would give to Abraham, and to his seed’ : him, all the land of Canaan for an everlasting possession. — IV. That he would be a God to Abraham, and to. ee, after him in their generation. - V., That in Abraham himself, all the families of the ¢ should be blessed. VI. That in Abraham’s seed also, alk the nations of earth should be blessed. These stipulations, the apostle Paul,in different places o epistles, hath styled the promises ; and hath entered wast their meaning. ; To understand these promises, in the whole extent of meaning, the reader should recollect, that in. the early age fore the art of writing was invented, the most approved m of communicating and preserving knowledaey was by alk that is, by making sensible objects which were present, ¢ very distant in point of time, representations of things » are not the objects of sense, or which are future, but» have some afhinity to the things made use of to represent In this method of instruction, the characters and actions’ markable persons, and the ordinary events of their life, on some occasions considered as prefigurations of mofe ¢ persons and events, to which they had a resemblance. © kind, which may be called che natural allegory, we have tl lowing examples in scripture :—-Abraham, in- respect 0 faith and obedience which he exercised in uncircumcision a type of believers of all nations; and to shew this, he made their father.—Melchisedeck, in his character and ) a king and priest, was made by God himself a type of ¢ Essay V. WITH ABRAHAM. 135 o ex. 4..-David also, in his office and kingdom, prefigured ist; om which account, Christ is called David by the later Abraham’s wives and sons, according to St Paul, iv. 24. were allegorical representations of the two cove- and of the persons placed under these covenants.—The ing of Jonah by the whale, and his continuing in its 2 days and three nights, is declared by our Lord him- 10 be. a prefiguration of his burial, and of -his resurrection : fie third day, Matth. xvi. 4. —The characters, actions, and oven n ts which constitute the natural allegory, though existing bs parently in the ordinary course of things, were ordered of 4 ‘ , So as to be fit emblems of those future persons and events, pledge of which God intended to communicate to the ae Phe nere is in scripture, likewise, what may be called the insti- utec because it consisted of actions which God ap- yointed to be performed with such and such circumstances, for @ purpose of prefiguring future persons and events. Of this jort were all the Levitical sacrifices, particularly the paschal nmb, John xix. 36.—and all the rites of worship appointed by Moses, which, as Paul tells us, Heb. x. 1. were shadows of io things to come.——Of the same kind was the lifting up of brazen serpent in the wilderness, which our Lord tells us, obn iii. 14, 15. was a type of his being himself lifted up on cross.—Probably also the command to offer up Isaac as a fits allay, was intended as an allegorical representation of 2 sacrifice of Christ, Heb. xi. 19.:_And, to name no more astances, many of the extraordinary things done by the pro- ts, at the command of God, were types; as is evident from he Siaeskies with which they were accompanied. _ Th allegorical method of communicating and preserving in- fruction, was attended with three advantages. 1. The em- being an object of sense, made a strong impression on the ation of the persons for whose instruction the allegory as intended, and might easily be remembered.—2. The ver- al explication, which often accompanied the instituted allego- J» having for its subject an object of sense, neither required 1 any words, nor were these words of uncertain meaning. This ef allegory, therefore, with its interpretation, could be d down to posterity with a good degree of accuracy, t the aid of writing.—3. In scripture, some future events re B forceoia ia such a manner as to shew, that they are them- Blves prefigurations, or predictions of future events more re- Rote. In such cases, when the first events come to pass in manner foretold, they are both a proof and a pledge that le mote remote events, of which ey, are the signs, will take Jace in their season. 136 ON THE COVENANT gs: This account of the ancient scripture allegory I have git here, because, from what our Lord and his apostles have ; concerning the promises in the covenant with A ¢ iy it. pears, that that transaction, besides its first meaning, which t minated in the persons and eyents literally spoken of, hac allegorical or second and higher meaning, which was to be complished in persons and events more remote. For exar Abraham’s natural descendants by Isaac, though he was ot born, were considered in the covenant as types of his seed faith. In like manner, Jsaac’s superpatural birth; accompli ed by the power of God, typified the regeneration of belie by the same power,—And the land of aan, promised to. natural seed as their inheritance, was an emblem of the | venly country, the inheritance of the seed by faith,—In sh the temporal blessing promised in the covenant to the natt seed, had all an allegorical, or second meanings t sing im: of those better blessings which God intended to bestow i more remote period, on Abraham’s seed by fajth, as shal shewn immediately. eer The promises in the covenant with Abraham, thys alleg cally interpreted according to their true intention, chrow gi light on the gospel revelation, in which there are many sions to that covenant ; not to mention, that the accomp ments of its promises in their literal meaning to Abrahan "s. tural seed, is a striking proof of the divine original, both of covenant itself, and of the gospel which it prefigured. Covenant i Petar? BB dg Secrion I. Of the jirst promise in the Abraham. = th The first promise in the covenant was, ot ie x “ h be exceedingly blessed. Gen. xii. 2. 6 I will bless : by make thy name great, and thou shalt Me sry pe xxii. 16. By myself have I sworn, saith the Lord, fo be thou hast done this thing, and hast not withheld thine son, 17. That in blessing I will bless thee ;” that is, « I greatly bless thee.” ae This promise, in its first and literal meaning, i y 1. That God would bestow on Abraham — ; perity, and protect him from evil during his sojou stranger in Canaan, and in the neighbouring coun which he might have occasion to go. Hence, in allusi literal meaning of this promise, God called himself / shield, Gen. xv. 1,—In. fulfilment of this promise, ac its literal meaning, God blessed Abraham so exceedingly, after living in Canaan a few years, the male slaves born house who were capable of geing to war, were no fewer " say Vi Sect. WITH ABRAHAM. 187 8, with whom he pursued Chedorlaomer and his confeder- 5, and defeated them near Damascus. Further, i in the ac- aoe Moses hath given of Abraham’s sojournings in Cas ‘Egypt, and im the land of the Philistines, various from which God shielded him are mentioned, which - well known, it is needless’ to speak of them particularly. . The blessing of Abraham, i in its literal meamng, com- ended also God’s counting Abrahams faith, concerning us natural seed, to him for righteousness, Nowthe aning a God’s counting an action for righteousness, pray: nm d from the application of the phrase to Phinehas, at he pleased judgment on Zimri and Cozbi. Psalm cxvi. ‘Then stood up Phinehas, and executed judgment, and the plague was staid, and it was counted to him for righte- to all generations;” that is, his executing judgment hése wicked persons, was rewarded by God as a righ- us action, with a temporal reward. which descended to latest posterity. ‘That this is the meaning ef the phtase, acs from Numb. xxv. where, speaking of the same ac- od saith to Moses, ver. I1. * Phinehas, the ‘son of the son of Aaron the priest, hath turned my wrath from the children of Israel, (while he was zealous for my among them), that I consumed not the children of Israel Wy jealousy. 12. Wherefore say, Behold I give unto hiny ovenant of peace. 13. And he shall have it, and his seed Phim, evem the covenant of an everlasting priesthood.” #, asin the case of Phinehas, his slaying Zimri and Cozbi ib to have been counted tolim for righteousness, because God rd e@ him and his posterity with the covenant of an ever- ie: 3 so in the case of Abraham, his believing im d that his ‘seed should be numerous as the stars of hea- is said: to: have been counted to hie for rightecusness, because ‘Tewarc ed him and his seed with the promise of the inheri- f Canaan, immediately after declaring that his faith'was e ‘to him for righteousness. Gen. xv. 7. “ And he said am the Lord that brought thee out of Ur of the Chal- thee this land to inherit it.” Then, as in the case . God confirmed this grant to Abraham’s seed, by t, ver. 1 “ In that same day the Lord made a co- tk » Abram, saying, Unto thy seed have E given this’ river of Egypty" unto: the: great river, the river the fatan} or literak mesning of God’s blessing Aira: ingly, and of his counting his faith to him for rightecus- Mater pranetses 7 in both its parts, had also a second gher m , of which the literal meaning was itse.. the ind which must now be explained: ox. II. ‘Ss The 138 ON THE COVENANT Sect. 1. “ The promise to bestow on Abraham great temporal pre rity, and to protect him from evil during his sojourning 4 Canaan, was likewise a promise to bestow on him — ritual blessings, and that protection from his spiritual enemit which were necessary to his perseverance in faith and obe ence, during his sojourning on earth. This we learn from 1 apostle Paul, who calls the assistances of the Spirit, the bh ing of Abraham, and represents them as promised to hi Gal. iii. 13. « Christ hath bought us off from the curse oft law, being made a curse for us.”—-14. That the bese Abraham might come on the nations through Jesus” that we might receive the promise of the Spint through fait Next, the counting of Abraham’s faith to him for righte ness, Gen. xv. 6. by bestowing on him the inheritance of f naan, was in its second and highest meaning, a promise t stow on him the blessing of justification by faith. This pears from Gal. iii. 8. «The scripture foreseeing that € would justify the nations by faith, preached the gospel Pe to Abraham, saying, Surely in theejgll the nations shall b ed.” For the blessing of justification by faith, the ape hath termed, the blessing of Abraham, and tells us in ver. as quoted above, that Christ died, « that the blessing of / ham might come on the nations.” ‘Wherefore, if the cou of Abraham’s faith to him for righteousness, was nothing God’s rewarding him with the promise of bestowing or and on his seed the inheritance of the earthly country, 1 indeed was its first meaning, the blessing of Abraham nei had come on the nations, nor can come on them, not standing the apostle hath assured us, that ‘Christ died 1 ol cure that blessing for them. FRE Rte It is evident, therefore, that when God pro Abraham by counting his faith to him for righte effect promised to justify him by faith. Now this im: That he would pardon Abraham’s sins. 2, Thi ward him as a righteous person. 1. That the counting of Abraham’s faith vm hen Sol Ousness, was a promise to\justify him by faith, meee don his sins on account of his faith, is evident from Rom « In like manner, David desctihiddy the blessedness of ti to whom the Lord counteth righteousness. without v 7. « Saying, Blessed (like Abraham,) are they whose imi ties are forgiven, and whose sins are covered.” 8. « Ble the man to whom the Lord will not count sin.” + a 2. That the counting of Abraham’s faith to him: eousness, was likewise a promise to reward him as person, by bestowing on him the inheritance of an hea country as a free gift, is plain, I think, from the history. , Essay Vs Sect. 1, WITH ABRAHAM. - agg we are told, that immediately after God counted Abraham’s- faith to him for righteousness, he promised to give him the land of Canaan in inheritance: by which, not the inheritance the earthly country only was meant, ioe the inheritance of heavenly country also; as shall be proved in sect. 3. where that promise is explained. Besides, that under the emblem of he earthly country, an heavenly country was promised to him, Abraham himself knew: for the apostle assureth us, that fie died in the firm persuasion of his being to receive a country of | ss sort, according to God’s promise. Wherefore, the apostle th authorised us to believe, Abraham knew that the counting y f his faith to him for righteousness, implied not only the par- on of his sins, but his being rewarded as a righteous person, with the inheritance of heaven. But if Abraham knew the true import of God’s counting his fai h to him for righteousness, he would consider it either as 4 declaration from God, that his sins were then pardoned, and at he was immediately to be rewarded with the possession of the heavenly country ; or as a promise that he would be par- dJoned and rewarded at the general jadgment.—If he consider- sd it as a declaration that his sins were then pardoned, and that he was immediately to be put in possession of the heaven- lly country, he would expect to be freed from death, the. pu- nent of sin, and to be soon translated in the body into some place fit to be the everlasting abode of righteous men, ce his pious ancestor Enoch, with whose history he no doubt as acquainted. But if he considered the counting of his faith ior righteousness, only as a promise that his sins were to be 02 Sisned, and the possession of the heavenly country to be ven him at the general judgment, he would expect to be aised from the dead, with a body suited to the nature of the heavenly country into which he was to be introduced, and to live in that heavenly habitation in the body for ever. One or other of these, Abraham had reason to expect ; unless he thought God’s unting his faith to him for righteousness, was nothing but a promise to give him the earthly country. However, as he did ot find himself immediately translated from this earth in the ody ; and as but one righteous person had been so translated th out dying, he would think it more probable, that in the ounting of his faith to him for righteousness, the pardon of his ‘Sins and the possession of the heavenly country, were only promised to him as blessings which he was to receive at the judgment. Wherefore, not doubting that he would die like Ing righteous men, Abraham, in consequence of his faith counted to him for righteousness, would expect to be from the dead, to enjoy that life in the body, which ell he.was to be depuved of by death, and to possess the 140 ON THE COVENANT Seot.i2. Essay: } the heavenly country which was promised to him as the ward of his faith. q That Abraham should ak been able to reason in the r r ner above described, concerning God’s blessing him excee it ly, and concerning hig counting his faith to him for righteo ness, feed not be thought strange, considering the great of his understanding, and the just ideas of the power, ty, and other perfections of God, which he had attained. sides, St Paul assures us that. he reasoned with a simi strength of understanding and faith, conc “his he son by Sarah, notwithstanding the birth of that son v layed, till Abribiani was an hundred years old, and Sah ty. Rom. iv. 19. «© And not being weak im faith, py consider his own body now dead, being about an hu nd years old, neither the deadness of Sarah grembs 20. T fore against the promise of God he'did not dispute thre unbelief, but he was strong in faith giving glory to Ge 21. And was fully persuaded that what was promised, he able certainly to perform.”—Also Abraham reasoned in like admirable manner, concerning the command to offe his only son as a burnt-offering, that long expected “sor whom all the promises were limited. For recollecting t they were all to be fulfilled in Isaac, and having the most ¢ alted ideas of the veracity and power of God, he conclude that although Isaac were burnt to ashes on the feltat, 0 f would raise eee from the dead. Heb. xi. 17. th braham, when tried, offered up Isaac; he who had re the promises offered up even his only begotten: 18. € ing whom it was said, Surely in Isaac a seed shall bes thee. 19. Aoytxpyeres Reasoning that God was able to ra him even from the dead; from which eppereit h for a parable.” If Abraham could reason so justly concerning the t : Isaac, and concerning the command to offer him up asa b x offering, we may believe, that he reasoned with an « strength of understanding and faith, coneerung Dede ing him, and counting his faith to hit for righteous and indeed concerning all the other promises in thie cove 4 Sect. II. Of the second Promise in the covenant wi Abraham. ¥ ae This promise is recorded in the following passages. G ¢ xi. 2. £ will make of thee a great nation,—xili. 16. F4 make thy seed as the dust of the earth: so that if a ma number the dust of the earth, then shall thy seed also bem bered.— (sen. xv. §. Look now towards beaven and tell th ; stars _ Sect.@. WITH ABRAHAM. 141 thou be able to number them: and he said unto him, seed be.—xvii. 4. Thou shalt be a father of many es ‘ 5. Neither shall thy name any more be called Abram shall be Abrabam, for a father of many nations ave constituted thee. 6. And I will make thee exceeding tful : and Iwill make nations of thee: and kings shali e out of thee.—xviii. 18. Abrabam shall surely become a ty nation.—xxii. 17. In multiplying { will mul- y thy seed as the stars of the heaven, and as the sand _— pon the sea shore. in this promise the first thing to be observed is, that in the unt given of it, Gen. xvii. 5, 6. there is a remarkable di- ity in the expression : First, Abraham was to be a father many nations. And to shew in what manner he was to be ther of many nations, God said to him, Thy name shall be abam: For a father of many nations I bave made thee he Hebrew it is, Nathattecha, Dedi te, I have given thee: K reSsme os, Posui te ; I have placed or constituted thee. tt, Abraham was to be ewceeding fruitful: and nations were e made of him, and kings were to come out of him. He to be the father of many nations by the constitution or ent of God ; and he was to be so exceedingly fruitful ocreating children, that nations were to be made of him, kings were to come out of him. In this diversity of ex- sion, God intimated to Abraham, that he was to have two s of seed; one by the constitution or appointment of God, spect of which he was to be a father o many nations ; another by natural descent, in respect of which he was to peeding fruitful in children. This account of Abraham’ $ #merits attention, because the promises in the covenant ‘made, net to Abraham alone, but to his seed ; in their or literal meaning they belonged to his natural séed, but cit fea or highest meaning, they wete promises to his ith. s distinction of Abraham’s seed into two kinds, is inti- ‘by our Lord himself, John vill. 39. where he told the who sought to kill him, that notwithstanding they were patural offspring of Abraham, they were not his children, 6 they did the works of Abraham.—The same distinction feght still more plainly by the apostle Paul, who calls A- t’s natural progeny, bis seed by the Jaw ; the law of mar» % but his seed by the appointment of God, who gave be- NS of all nations to him for seed, That which is by the faith ‘rakam.—Rom. iv. 16. That the promise might be sure to seed ; not to that only which is by the law, but to that phich is by the faith of Abraham, who is the father of us ‘ like manner, the same apostle by telling us, we os The 142 ON THE COVENANT Sect. 2: 8. The children of the flesh, these are not the children of but the children of promise are counted for seed, hath insinu that Abraham had two kinds of children or seeds. and seed by the promise, a father of many nations I have stituted thee ; are the children of God to whom alone mises in the covenant in their second and highest m aning long- : a "Eis distinction of his seed into two sorts, I doubt # braham himself understood. My reasons are as follow: 1. In the promise, 4 /ather of many nations I have oc tuted thee ; the expression, J have constituted thee, must | led Abraham to expect a seed of some kind or other, diff from that which he was to have by natural descent. could not imagine God would promise it as a favour, would constitute him the father of his natural was their father by having begotten them, and ‘not by sitive appointment of God whatever. nay 2. Seeing the seed, of which God constituted Abr - father, was. to be so numerous as to make many nati must have known that these nations were not to be hi cendants. His descendants to whom the promises int - teral meaning belonged, were to be but Fa guna ham knew, from the limitation of the promises, f to the exclusion of Ishmael; and after that to Ja exclusion of Esau. Besides, that his descendants were to be but one nation, Abraham must have know! the purposes for which they were chosen to be the pec God ; and from their having so narrow a country as C promised to them as their habitation, ‘For he could na know, that Canaan, instead of containing many nation no more than sufficient to be the habitation eh the | of his descendants by Jacob. f 3- Although the many nations of whom Alrttaawas stituted the father, are called Azs seed, that appell: atl} not lead him to conclude certainly, that these nation: spring from him by natural descent. Anciently, ‘not 1 person’s offspring, but those who resembled him in] positions and actions, were called bie: seed. ‘Thus, in | tence pronounced at the fall, wicked men are called she the serpent: and the devil is called by our Lord, the of murderers and lars. Wherefore as Abraham ki the promises in the covenant in their first or lite were limited to the one nation of his natural des Jacob, it would readily occur to him, that the of whom he was constituted the father, and who dren were to inherit the promises in their second or meaning, were nations of persons who resembled hi say V. Sect.2. WITH ABRAHAM. 143 th and obedience. And the rather when he considered, at those who partook of the qualities of his mind, were yre really his children, than those who were related to him ul by fleshly descent. Besides he may have known, that ed by faith, being also the children of God, were better d than those who were his seed by aan descent, to eive the blessings promised in the covenant to his seed; es- ally the eternal inheritance ‘of the heavenly country, which eet to them under the image of the everlasting pos- on of Canaan. The occasions on which the numerous seed was promis- to Abraham must have led him then, as they do us now, t ink of a numerous seed, different from his natural pro- ny. Gen. xvii. 1. “ When Abram was ninety years old d nine, the Lord appeared to Abram and said to him; T am e Almighty God, walk before me and be thou perfect. nd I will make my covenant between me and thee, and I multiply thee exceedingly.”—Gen. xxii. 16. “ By my- have I sworn, saith the Lord, For because thou hast done is thing, and hast not with-held thy son, thine only son: + That-in blessing I will bless thee, and in multiplying will multiply thy seed as the stars of the heaven, and as the id which is upon the sea-shore.”” The numerous seed promised to Abraham, as the reward of his walking be- the Lord in a perfect manner, and of his having offered saac as a burnt offering, he could not think that a nu- t kind of seed, however numerous, he must have known, 9t the proper reward of a man’s walking before the Lord jinent degree of faith and piety as he expressed in the offer- up of Isaac. To be the founder of a great nation, or even any nations, was a blessing which any wicked man might in the ordinary course of things, and which some of that ter actually had attained. Wherefore, when God re- ‘edly promised to Abrahain; with a solemnity and pomp ete a natural seed ie but of a numerous spiritual seed Se aho were to resemble him in his faith and obedience. — > promise of the numerous seed thus understood, must, to tson of Abraham’s piety, have appeared an high reward eed. It was an assurance from God himself, that in the ogress of the world, there were to be multitudes i in every age 144 ON THE COVENANT Sect. 2. Essay age and country, who should know and worship the true G bt God would acknowledge all such as sepramans that in fulfilment of the promises made im the ec to braham’s seed, he would count their faith to them fa ousness 5 and that he would bestow on them the e possession of the heavenly country, proneised: to A At and to his seed by faith. Having thus shewed that 2 numerous ends em promised to Abraham, as well as a numerous natur: and that Abraham himself knew both kisi of se promised to him, it remains to speak of the accomp of the promise, according to. its two-fold meaning, Aud fi the promise that Abraham’s ngturah seed should be as merous as the dust of the earth, and as the sand, which i the sea-shore, though limited to the one nation! eth ites, who descended from Abraham by Jacob, hath markably fulfilled even in that one nation ; agreeably xii. 2. “ F will make of thee a great nation.” For; standing the oppression of Jacob’s posterity in Egy had. multiplied so exceedingly that when Were numbered in the wilderness, the males among were above twenty years old, and able to go to wa fewer than six huadred and three thousand, five fifty : Now, as neither the Levites, nor the old me men, and the childrem uader twenty years old, were nu these together must have been at least four times of the males fit to go to war; consequently the souk came out of Egypt, could not be fewer than thtee So exceeding)y did God multiply Bek ren natural ing the short time of their sojourning i , Fhe Israelites, after they were settled to multiply greatly; for when David num were found in Israel and Judah, “ thirteen valiant men who drew the sword,” 2 Sam. terwards, indeed, their numbers were dimi d by roads of the Assyrians and Chaldeans, and by the apt of the ten tribes, and then of the two tribes they returned from Babylon, they were but few.» small remnant, in process of time, multiplied to such in their own, land, that when the Romans invaded t Titus, their aerate were prodigious 3 as we: learn | accounts which Josephus hath given of those who pet famine, by pestilence, by internal’ divisions, and by of the Romans, during the course, of their last war powerful people. x ie TAD Beg . After the destruction. of Sotbeteam ph the total | ture of the Jews by the Romans, such of them as s ~~ Essay V. Sect. 2. WITH ABRAHAM. _ 145 sold by their conquerors for slaves, were scattered the neighbouring heathen countries, and from e dispersed in process of time, over the face of the In this last dispersion, the natural seed of Abraham tinued now near eighteen hundred years: and during period, they have often been miserably wasted, part- h their own turbulent disposition, and partly through ce and ‘cruelty, both of the heathens and of the Chris- ong whom they dwelled. Yet, during all the cala- hich have befallen them, they have ever remained, not an united, yet a distinct people, by their observance she institutions of Moses, but especially by their circum- , declared by God himself to be the seal of his covenant h Abraham, Gen. xvii. 9. and by that external mark, and > observance of the institutions ef Moses, this people very where known to be the posterity of Abraham. over, they are at this day so numerous, that were they ed out of all the lands where they are dispersed, and ‘together, they would be a race perhaps as numerous as t present found onthe earth. Who does not see in ail the acomplishment of God’s promise to Abrabam, to tiply his natural seed as the dust of the earth, and as the 1 which is om the sea-shore! See Sect. 4. at the begin- the second: place, Abraham, by the promise, 4 father of tations I have constituted thee, being made the father of ery ape and nation who believe and obey the true God, itual seed must be verynumerous. Itis true, we can- mber them, as Moses and David numbered the natural > This, however, we know, that in every nation, there ; have been, even in the darkest and most corrupt ages, pious and virtuous men, who have feared God, ‘and ht righteousness, according to the light, and the advan- hich they enjoyed. See Sect. 4. ist Art. p. 167. we know, That in the progress of the divine government, us and good men, Abraham’s seed by faith, shall be so ied, that they will at length exceed the wicked in num- and that being considered by God as Abraham’s seed, shall receive all the blessings, which, in the covenant, omised to Abraham’s seed. mains to speak of the purpose for which God consti- sd Abraham the father of all believers, and of the advan-~ uich they derive from that appointment.-—Aceording apostle Pan}, Abraham was constituted the father ef all rs, from the beginning to the end of the world, for the e of receiving on their behalf, and in their name, the nises of those blessings which God, of his great goodness, Vou. If. i ‘ intends 146 ON THE COVENANT Sect. 2. Essay ¥ intends to bestow on them, Rom. iv. 11. “ He received mark of circumcision, as aseal of the righteousness of tl faith which he had in uncircumcision,” | or as an evidence t the faith which he exercised in uncircumcision, was cour to him for righteousness, “ in order to his being the ‘father all who believe in uncircumcision, that righteousness be counted even to them: 12. And the father of the circu: cision, that righteousness might be counted to those who 4 not of the circumcision only, but who also walk in the f foe steps of the faish of our father Abraham which he had in circumcision.”—Jn thus constituting Abraham the father all believers, whether Jews or Gentiles, tor the purpose of | ceiving on their behalf the promises in the covenaut, God a edhieorated himself to the ideas of mankind, who consid what is promised in a covenant, as more binding than a sim declaration of one’s intention. Accordingly, by making th promises to believers of all nations, in a covenant with me ham as their father, God both published _ his acious ii tions, and gaye to the heirs of promise, a stronge his resolution to fulfil these promises to them, th only declared his purpose to do so. With the after Abraham had laid Isaac on the altar, Ge his promises to him, and to bis seed with an Paul tells us, the heirs of promise might haye tion under the afflictions of life, through the. ance which the oath of God hath given them 0 happiness in heaven: Heb. vi. 13. © When | i mise to Abraham, seeing he could swear by no one g sware by himself, 14. Saying, Surely blessing Iwill and multiplying I witl multiply thee. 16. For r swear by the greater ; and an oath for conti an end of all contradiction.—17. For which ing more abundantly to shew to the heirs of » ers of al nations, ) the immutability of his purpo ed the promise with an oath ;—18. That by two things, in which it was impossible for God to he strong consolation, who have fled away to la hope set before us,”? io the promises in the co bram.—Farther, Abraham was constituted the believers, that his justification might be the pattern tification of the rest of mankind. But of this ney 2 vi. Sect. a. Remark 3. roe God having, by a covenant conferred on Abraham, th the honour of being the representative of believers, may | conjecture, that he was commanded to sacrifice his for this, among other reasons, that having an oppo: shewing, by his r-ady orcdience, what an high degree of tssay V. Sect. 3, WITH ABRAHAM. 147 ty he possessed, the world might be convinced, that of _ he best deserved to be made the representative of all nations, that in their name, he might receive of those blessings, which the infinite goodness of th him to bestow on all who aie pple of erjoy- v only to add, that by constituting Abraham the father is and virtuous men, an l:onour was done to this chief 8, greater, than if, in the place of Adam, he’ had been father of the whole human race. ey I. Of the third Promise in the Covenant with Abraham. e third promise, is that which God made to Abraham, im- r on his arrival in Canaan, Gen. xii. 7. * The Lord ais ed to ‘Abraham, and said, Unto thy seed will I give this d.—Gen. xv. 1. Fear not, Abram: I am thy shield, and ceeding great reward.—7. And he said to him, I am the who brought thee out of Ur of the Chaldees, to give thee and to inherit it.—18. Unto thy seed have I given this ” &c.—Gen. xvii. 8. «I will give it to thee, and to thy d after thee, the land wherein thou art a stranger, all the ‘of Canaan; for an everlasting possession.’ —Gen. xxi. « Thy seed shall possess the gate of his enemies.’ Wore erning the first, or literal meaning of this promise, there be no no doubt: ras little can there be any doubt concerning ment to Abrahams’ natural seed, according to thar After they had sojourned i in Canaan and Egypt, God am’s natural seed in possession of the promised great miracles, and maintained them in the posses- daring many ages. ike all the other promises in ‘the covenant, this had a ate ‘higher meaning, which Abraham and his immedi- dants well understood ; namely, that under the i image session of Canaan, the possession of a better country, enly, was promised to them ; as the following at- - sufficiently prove. gh, when God said to Abraham, Gen, xii. 1. « Get out of thy country, and from thy kindred, and from thy house, unto a land that I will shew thee,” he might “eae somal on earth only; yet when God afterwards ‘im, Gen. xvii. 1. « I am the Almighty God, walk be- anil be thou perfect.—8. And I will give to thee, and after thee, the land wherein thou art a stranger, ail ~) 77 qd’ F » for a everlasting possession ; and I will God ;” he would naturally conclude that some betier ntry than any country on earth was promised to him, as the hvard of his walking before on in.a perfect manner. For ; the 2 yo 148 ON THE COVENANT Sect, $. Essay the translation of his’ ancestor Enoch, from this earth in body, after walking with God, must have convinced him, tl , neither the possession of Canaan, nor of any country on « in its present state, is the proper reward of a perfect ne Besides, the whole earth being cursed for Adam’s g sion, no part of it, as Abraham well knew, could be an € lasting habitation to him. In short, Abraham must have s¢ that if the possession of Canaan, during the whole of his li was all that God promised to him as the reward of his wa ing before him in a perfect manner, he would not be reware more than other men; many of whom, notwithstanding ¢] were great sinners, he observed, were enjoying the felici y earthly countries in the greatest perfection. 2. The possession of Canaan, promised in the covenant) ing termed an everlasting possession, if nothing was meant by, but the everlasting possession of the earthly countr called, Abraham, to whom it was promised, must have expe ed to live in that country for ever. ‘The same expectat Isaac and Jacob, his immediate descendants, must have eni tained, to whom, as well as to him, the everlasting po of Canaan avas promised. But if Abraham and: all his p ty were to live in the earthly Canaan without dying, h he soon be sensible that it was a country too strait for co all his seed. —Again, if that circumstance led him to- the promise concerning the everlasting possession of Canaan its being possessed for a long series of years, by the succe! generations of his posterity, yet when he considered that possession of Canaan was promised to all his seed, to hi me by faith, as well as to his natural seed, he would’ soon reli ne that interpretation ; because it could not enter into his n to think that believers of all nations, who were on the e any one age, could live with his natural seed- in so country as Canaan. Or if such a thing had been possibk must have known, that to be transported into’ cies Ww have been no advantage, but rather a loss to many of them ; q the countries in which they were ay were respect than Canaan. ‘These reasons, I think, must h vinced Abraham, that a better and greater country was promised in the covenant ‘to him and to his els heavenly country, which was capable of containing all his and of which the earthly country promised to his natu was only the emblem and pledge. © 3. Supposing that Abraham thought Caincat ‘was country promised to him and té his seed, if any of. without receiving that country, he must have expect that God would raise them from the dead to’ enjoy it; o1 jhe would give them in the other world, a country equal say Vu Sect.$. WITH ABRAHAM. 149 Canaan. Fora person of Abraham’s exalted faith neyer could think God capable, of breaking his pro- Accordingly, our Lord. in reasoning with the Saddu- med, that the promise to give to Abraham and to his 2 descendants the everlasting possession of Canaan, lly a promise to raise them from the dead. Luke ow that the dead are raised, even Moses shewed sh, when he calleth the Lord, the God of Abraham, od of Isaac, and the God of Jacob; for he is not a e dead, but of the living.” When Moses at the led the Lord, the God of Abraham and of, his imme- escendants, he brought to the remembrance of the Isra- ‘the memorable words with which the promise, to give to fathers personally, the everlasting possession of the land aan, was concluded, namely, * And I will be their ? Gen. xvil. 8. Brom these words our Lord reasoned a- Sadducees, who denied the resurrection of the dead, following manner: Seeing the Lord, when he promised to Abraham and to his seed, the land of Canaan for an ing possession, added, « And I will be their God,” if m and his immediate descendants died without receiv- naan, and are not to be raised from the dead to possess Lord who promised it to them, could not with truth aself their God, so many years after they were dead, e apostle insinuates, Heb. xi. 16. he might have been d to call himself their God.—Besides, in the preceding his discourse, our Lord termed the promised country, arid, in contradiction to This world; and declared, that joy that world, Abraham and _ his seed must be raised ie dead. Luke xx. 34. «© 'The children of this world and are given in marriage. But they who shall be ac- worthy to obtain that world, and the resurrection from neither marry, nor are given in marriage. 35. Nei- they die any more, for they are equal to the angels, the children of God, being the children of the resur- ir Wherefore, our Lord himself hath authorized us to that in the promise to give to Abraham and to his nd of. Canaan for an everlasting possession, a new and a resurrection from the dead, in order to their en- that world, was really promised to them; for which ne charged the Sadducees, who denied the resurrection, norance of the scriptures. Matth. xxii. 29. « Ye do tog the scriptures. oy. 1 expressly affirms, that Abraham and his immedi-.- cen: knew that in the promise to give to him and , the land of Canaan for an everlasting possession, a ‘country, even an heavenly ROPE: was promised to them. ~ 150 ON THE COVENANT Sect.3 them. For he tells us, these men, to shew that dats ex] a city whose builder and ruler is God, never built any h fixed habitation in Canaan, but. always dwelt there i in : Heb. xi. 9. « By faith he sojourned i in the land of promis belonging to others, dwelling in tents with Isaac and Ja the joint heirs of the promise. 10, For he expected a. having foundations, of which city the builder and rule God.”—Farther, the same apostle informs us, that Abrah and Isaac, and Jacob, though they never obtained che > 0 sion of Canaan, all died in the firm persuasion of of or Heb. xi. 13. « All these died in faith, though no ceive the things promised. For seeing them afar J Ma ing persuaded of them, and embracing them, they confe that they were strangers and pilgrims on the earth, 14. 1 they who speak such things, plainly declare, aie ear: ly seek, warpidx, a native country,” not Chaldea. 15, « Fi they had remembered that from which ry came out, | might have had opportunity to have ret Peg But ir they strongly desired a better country, e avenly After these express testimonies, cam any one su: e t that. ham and his immediate descendants, did not know: an x ly country was promised to them in the wd image of Canaan; and that they were to be dead, in order to their enjoying it ? i 5. That the promise to give to Abraham and to ‘Sis seed, everlasting possession of Canaan, was a promise to give § the everlasting possession of an heavenly country, an to, them from the dead to enjoy that country ; and that Abr and his descendants understood the promise no otherws evident from this, that the Israelites ftom the earliest ti entertained a strong hope of the resurrection of the founded on the covenant with Abraham. us speaking of the wicked, saith, Psal. xlix. 14. « Like s are laid in the grave, —and the upright shall have over them in the morning : Their beauty shall consume’ grave from their dwelling. 15. But God will redee soul from the power of the grave : for he shall r n Wisdom of Solomon iii. 4. « Though they be pun sight of men, yet is their hope full of immortality.” What a strong belief of the resurrection of the j justy the retributions of an after life, founded on the coven; Abraham, the later Jews entertained, we learn from the tory of the seven brethren with their dele who we death by Antiochus for refusing to taste swine’s flesh vil. 9. The second, * When he was at the last gasp, Thou, like a fury, takest us out of this present life; b king of the world shall raise us up, who have died for his sy V. Sect. 3. WITH ABRAHAM. 151 rs ad - ee fe.” —And that they expected this resurrection to by virtue of the covenant with Abraham, ap- he words of the youngest of these brethren : for our brethren who now have suffered a short under God’s covenant of everlasting life” for of everlasting life did God ever make with the which they could die, unless it be the covenant zam, in which he promised with an oath, to give d to his seed, the land of Canaan for an everlasting that the Jews derived their hope of the resurrection, nant with Abraham, may be gathered from their ae resurrection of the just only. Thus our Lord, the resurrection, according to the opinion which entertained of it, calls it, Luke xiv. 14. « The resur- ‘the just.” In like manner, the fourth of the seven mentioned above, said to his persecutor, 2 Mac. vii. thee, thou shalt have no resutrection to life.” ) Josephus, s of the opinion of the Pharisees, says, te ns baler that there are ive pees ¢, Tetributions under the earth to such as have attached ves to virtue, or vice in this life; and that the one are mr ied to perpetual i imprisonment, ae that the other have t etu rm to life.”—To this notion of the resurrection, the ere naturally led by the covenant with Abraham, in everlasting possession of Canaan, in its second and ning, was promised to the spiritual seed only ; that avers of all nations, who in the covenant are counted aham for seed. it the Jews, from the earliest times, expected the resur- 1 of the dead, eth accivca their hope of that great event fe covenant with Abraham, is attested in the most ex- manner by the apostle Paul, who scrupled not to say to ad king Agrippa, in the hearing of the chiefs of the xxvi. 6. ‘¢ And now, I stand and am judged for . ie promise made of God unto our fathers. 7. h promise, cur twelve tribes instantly serving God , hope to come.” But to what promise made to did the twelve tribes hope to come, which they ession of at the time the apostle said this, un- promise in the covenant, that God would raise ad by faith from the dead, to possess the heaven- which Canaan was the ties, Accordingly, t was the promise which the apostle had in % tely added, « for which hope’s sake, king a, I am accused of the Jews. 8. Why should it be it's thing ineredible with you, that God should raise the dead ?” y 152 ON THE COVENANT Sect'3. Es. dead ?”—The same apostle openly affirmed in the’ heat Felix, and of the Jewish council, that the eg dead is a thing written in the law and the 14. « But this I confess unto thee, that they call heresy, So worship I the God of my Facer ing all things which are written in the law and the ro 15. And have hope towards God, which they themse allow, that there shall be a resurrection of the dead, the just and of the unjust.” But the resurrection of is no where written in the law of Moses, except nant with Abraham, where God promised. to co’ faith for righteousness, and to give to him an everlasting possession of Canaan.—And with prophets, the resurrection of the.dead is not write any otherwise than as they have foretold the accomp of the promises in the covenant, according to their secon highest meanings, by speaking of them as the ac complish of these promises according to their first, o1 or tral ie For example, Isaiah hath foretold the mt ham’s spiritual seed by the great increase o geny: chap. xlix. 18-26. liv. 1—S. Ix. 1. version of the natural seed to the faith of the salvation, by their restoration to the land of satel by the building and adorning of its Ege 5, 6.—And the excellency of the heavenly country, z happiness of the spiritual seed in that country by the of anew heaven and a new earth, for the Mibintion natura! seed ; in which new earth, there i is to be neith nor sorrow. Chap. Ixv. 17-—20. any the cere in the heavenly country, by the restor: ion of the Mos ship 1 in its parity in the new earth, Chap. xvi Lastly, The prevalence of the “hope of the resu the dead, among the Israelites in the earliest tim understood from this well known- fact, that the sprang from Abraham by Hagar and Keturah } same hope, and communicated it to their neigh! the resurrection-of the dead, in one shape or lieved by the greatest part of the inhabitants Job, who was an Arabian, expressed his be 3 tion in the strongest terms, chap. xix. 25. «I know th Redeemer liveth, and that he shall stand at the latter the earth. 26. And though after my skin, \ body, yet in my flesh shall I see God. 27. Whom for myself, and mine eyes shall behold, and not sather my reins be consumed within me.” ‘ 4 asV. ‘Sect. WITH ABRAHAM. aie sulars contained in this section merit attention, as hov Reach the Deists and others are mistaken, who immortality of the soul and the retributions of a Were not made known to the Jews by Moses and 9 the Fourth Promise i, in the Covenant with Abraham. omise is recorded, Gen. xvii. 7. «1 will establish between me and thee, and thy seed after thee, erations, for an. everlasting covenant. 8. And I + God.”—This ‘promise, though expressed in the language, comprehends deep meanings. It con- articles. - 2 first article is contained in ver. 7. «I will establish nant between me and thee, and thy seed after thee, eer for an everlasting covenant.” ‘This esta~ tof God’s covenant with Abraham and his seed in erations for an everlasting covenant, in its firse pr li- ing, implied, that Abraham’s natural seed were to a distinct people in their successive generations, with- er being destroyed : because, if they were to be destroyed, enant with them would not have been everlasting, ‘interpretation we are led by Moses, who declared, God destroyed Abraham’s natural seed, it would be a of his covenant with them, Levit. xxvi. 44. « And “all that, when they be in the land of their enemies, [ t cast them away, neither will I abhor them to des- fi utterly, and to break my covenant with them.” A~ & tathis promise, God declared by Jeremiah, that he arly destroy the nations who had oppressed the na- of Abraham, but would never make a full end of y, Jerem. xlvi. 28. “ Fear not, O Jacob, my ser- a Lord, for I am with thee: for I will make a all the nations whither I have driven thee; but I ake a full end of thee.” se according to its first and literal meaning, an of a very singular nature ;- namely, that Abra- seed are always to continue a distinct -race, and e lost by mixing with other nations. To this no- hath ever happened. For where are the people, (sg over the face of the earth, have preserved d from the rest of mankind, so that after con~ state of dispersion for thousands of years, the indi- r successive generations, are known to be of that he Assyrians, the Babylonians, the Persians, the s, and the Romans, have all in their turns conquered, | vi FS 1 and . be: z to A: ‘7 is* 154 ON THE COVENANT Sect. & Essay and been conquered, but have not kept themselves dist from their conquerors, although they were not carried ¢ cap from their own country, far less were they scattered ¢ face of the earth, as the Israeliteshhave been. All these r are now so mixed with ‘their conquerors, that the ‘nid of them cannot be distinguished. To the reason and axed of mankind, the continuance of Abraham’s natural seed dis from all the rest of the world, foretold in this promise, | before it happened, have sppeated an event utterly impro Yet this improbable event hath actually taken place, thro long succession of ages. For from the time of their g down into Egypt, to this day, the Israelites, notwithstandi many calamities which befel them, have still been presé distinct and numerous people, as was formerly shewed i explication of the second promise in the covenant, p. 17 they will be continued a distinct and numerous people, ti fulness of the Gentiles is come in, and their existence as parate race is no longer needed to strengthen the evi the gospel. At that period, they also shall be converted ti faith of Christ, and entering into the Christian church i will with the other disciples of Christ, assist in” ‘preservit knowledge and worship of God among mankir ) of the world. These things their own prophets have foi under the idea of their being restored to their ivetena their worshipping God there, according to the Mosaic r But God’s promise to establish his covenant with Abr seed in their generations for an everlasting covenant, cond and higher meaning, imported that his spiritual, as his natural seed, should be continued im the world, | separated from the wicked for ever. Report standing Abraham’s spiritual seed, the sincere worshii God have, from the beginning, belli persecuted, worn out by the seed of the serpent, they have = terly destroyed. ‘Phere have always been, in every many good men who feared God and wrought rig and who, notwithstanding they were not distinguishe wicked by any external mark, as Abraham’s r ways have been, are nevertheless sufficiently di them by their faith and holiness, and will co: people to all eternity. To render God’s covena everlasting in the strictest sense, Matt. xiii. 49. « of the world, the angels shall come forth, and sever the ed from among the just.” And being ‘eepavateel “Ch is carry them with him into heaven, and form them } great community, called, Heb. xxi. 27. «« The genera bly and church of the Bie een 3” and Rey, xii. 23. shall in nowise enter into it any thing that defileth, whatsoever worketh abomination, or maketh a lie; bu 4808 | } | : ay V. Sect. 4. WITH ABRAHAM. 15s itten in the Lamb’s book of life.” In. this holy , the spiritual seed of Abraham will remain to all Separated from the wicked, and united to one ano- e ahaa bond of the warmest love and friend- wi all. he their God.»: This implies, at Abraham’s natural seed were in general to Nese and ledge the true God as their God. Moreover, this pro- ing connected with their possession of Canaan, in the fol- manner, Gen. xvii. 8. ¢¢ I] will give to thee, and to thy -thee, the land wherein thou art a stranger, all the ‘of Canaan for an everlasting possession, and I will be God,” it signified that the title of Abraham’s seed to anaan, depended on their continuing to worship and God.—How this promise, in its first or literal meaning, accomplished, we learn from Moses, who insinuates that am’s posterity in Canaan and in Egypt, acknowledged worshipped the God of their fathers, by those natural acts y which reason dictated, till they came to Sinai, where, ministry of Moses, God gave them a ritual of his wor- pormnes according to a pattern shewed to Moses on the From that time forward, Abraham’s posterity, while sa in Canaan, continued to worship the true God, ing to that ritual. On some occasions, indeed, they de- © id into idolatry. But they were always soon reclaimed, by mishments which Ged sent on them. Sesides, at no did the whole nation to a man follow after idols. In the of the greatest corruption, there were many whio ab- lols. ‘Thus it was in the reign of Ahab, when Elijah himself the only worshipper of the true God remair- srael. For there were even then seven thousand men who o had not bowed the knee to Baal, 1 Kings xvii. 19. s it was likewise during the Babylonish captivity, when and his companions were cast into a burning furnace x to worship the image which Nebuchadnezzar set er, by the punishments sent on the Israelites for the law of Moses, they were at length so aly cured of their propensity to idolatry, that after their urn from Babylon, even to this day, their abhorrence of idols been extreme. ‘They have long ago been driven out of by the Romans, and. have continued in a state of dis- ever since. But these evils did not befal them, be- + had forsaken the law of Moses, being more zeal- it than ever; but because they crucified the Christ, Seal the gospel. In short, notwithstanding they have ued long in. this last dispersion, and have suffered in- 2 numerable, 156 ON THE COVENANT” Seet,.4. Essay’ numerable evils for their faith, not only from heathens, but from Chshrriasie, also, they have. continu know and worship the God of their fathers, by such ri the law of Moses, as they could perform. out of ‘tindea signally hath the promise in the covenant, that God would the God of Abraham’s natural seed in their erin accomplished. This promise in its second and higher. eabdie: at been fulilled in Abraham’s spiritual seed likewise. . Fro beginning, there have been in all nations, many known the true God, and have worshipped him by Pious a tions, by prayer, and by a sincere desire te know and to + will; a worship more acceptable to God than any wors bodily rites. Through this spiritual worship, bares nations, whether they be Jews or GentildS, are, by of God, that is, by a free gift, entitled to the podieietiann heavenly country, of which Canaan was the type.——And as who believe in Christ, are Abraham’s spiritual seed, and th Israel of God, the promise, that he would be a God tof ham’s seed in Theat generations, hath been remarkably f inthemalso. For the knowledge and worship of the true G have been more effectually spread through the world, preser among mankind by the disciples of Christ, ibiagpoid the d ples of Moses. » we ys ea ps That the preservation of the knowledge and in the world by the spiritual seed, was promised een “nant, appears from Jer. xxxi. 83. “ This shall 8 ph ope which | will make with the house of Israel, after those saith the Lord: I will put my law in their inward parts, write it intheir hearts, and will be their God, pling shal my people.” And from Isa. lix. 20. And fl or 4 come to Zion, and unto them who turn from trz Jacob, saith the Lord. 21. As for me, this ism covenant them, saith the Lord, My spirit which is a thee, « words which I have put in thy mouth, shall not depart ot mouth, nor out of the mouth of thy seed, nor out pring o thy seed’s seed, saith the Lord, from henceforth and for ey According to the prophets, therefore, one of the pa eluded in God’s promise, that he would be a God seed in their generations, was, that the knowled which he gave first to the natural seed in the law, . to the spiritual seed in the gospel, would never he Bet. in world. With admiration and gratitude we behold the. Ace plishment of this promise, in the preservation of the Je Christian scriptures, and in the continuance of the wor the one true God, among Jews and. Christians to this dé Yo This promise, howeren will not be completely accomplis WITH ABRAHAM. 157 Ab n’s Spiritual seed are all introduced into the heavenly untry, their eternal inheritance. When that grand era ar- , the spiritual seed joining the general assembly of the first know and worship God more perfectly, than ever in any period of the church on earth, Rev. xxii: 3, ervants shall serve him, and they shall see his face, and name shall be in their foreheads. iii he promise, that God would be the God of Abraham’s r generations, implied, that he would reside among seed ; not indeed by any image or corporeal represen- im, for every thing of that kind they were forbidden ut by avisible symbol o; his presence, abiding with antly, to which they wouid direct their worship. meaning of the promise is suggested by God himself, xxvi. 11. “ And I will set my tabernacle amongst you, soul'shall not abhor you. 12. And I will gralk among and be your God, and ye shall be my people.” According- filment of this promise, God resiced among Abraham’s seed in the wilderness, by a pillar of cloud and fire, fter the tabernacle was erected, vested on it while they dencamped. But when they journeyed, it went before This visible symbol of the divine presence among the es, was called «the glory of the Lord.” And from that God gave responses to the Israelitish judges and kings, they consulted him.—How long this visible symbol of the ae presence continued among the Israelites, is not knowne mained till the temple was destroyed by the Babylonians, ed then, and never returned. promise, in its second meaning, hath been accomplished am’s seed by faith likewise; for in no age of the world, d men been without the presence and assistance of the od ; as may be known from God’s saying concerning |antediluvians, Gen. vi. 3. «‘ My spirit shall not always man.” In the Christian church, this promise received ble accomplishment, by the descent of the Holy Ghost apostles and first preachers of the gospel, and by the with which all the primitive churches were, en- ese were more honourable tokens of the divine pre- a the glory in the tabernacle, because they were appro- individuals, who, on that account, were called « tem- the Holy Ghost, 1 Cor. vi 19. and habitations of God he Spirit,” Eph, ii. 22. But this promise will receive accomplishment in the heavenly country, where the ‘heart shall see God,” Matth. v. 8. Rev. xxi. 3. And @ great voice out of heaven saying, Behold the taber- God is with men, and he will dwell with them, and . es . they ES Ta p* 158 ON THE COVENANT Sect. 4. Essay they shall be his people, and God himself shall be. with t! and betheir God. 3. The promise, that God would bea God to Abraham’ss in their generations, implied that he would be their co nst protector, and bestow on them all the blessings which n pect from the objects of their worship.—The pera Abraham’s natural seed in Egypt, their deliverance from tl Egyptian oppressors, their miraculous sustentation in the derness during forty years, their introduction into, and sion of Canaan, their return from their captivities, but ab all, their not perishing as a people in their last long dispers are illustrious proofs that this race hath always been the Dj of God’s care, that they are still beloved for’ their f. r braham’s sake, and that they will be preserved a nuimerou. distinct people, till the whole purposes of their separation fi the rest of mankind, are accomplished. iM This promise hath been fulfilled to the spiritual seed I wise ; for, notwithstanding the sincere wohl from the very beginning, have been persecuted by the wic and in these persecutions, great numbers of them shave put to death, they have never been utterly destroyed. By support which God on many occasions hath given to his s u ing servants in times of persecution, many have been ex to imitate their virtues; and, by the ordinary care which taketh of them at all times, the generation of the servai God hath been, and will be preserved in the world to th Nay, we have reason to expect, that at length the effect f most wise and powerful government which God exerei the world, will be to diminish the wicked, and’ to multip ; virtuous, till they exceed the wicked in muse lets as was t observed. And with respect to the present happiness off men, it hath ever been acknowledged that their vin ordinary cases make them much more happy than the ed can be by enjoying the pleasures of sin; and in extra naty circumstances, if they are more afflicted » than o ‘ their felicity will be greater in the heavenly country, ; to Christ’s promise, Rev. ili. 21. « To him that | will I grant to sit-with me on my throne, even as I also ¢ came, and am set down with my father on his dhyong a Before we conclude our account of the third and fou mises in the covenant with Abraham, we willandepoast ) First, that Isaiah and Eaekiel have foretold the general cor sion of Abraham’s natural seed to the Christian fa the idea of their restoration to their own land ; and’ tising the Christian worship, under the idea of their ¥ ping God in Canaan, according to the purity of the } tual; and their happiness in their converted staté under f he idé >. We hh fe ih sent & “WITH ABRAHAM. 159 loyments and enjoyments in the earthly country. eisaiah’s new heaven and new earth, chap. Ixv. ’s temple, chap. xli. 1. and the land which he the twelve tribes, chap. xlvii. 1323. and the city mensions he hath described chap. xly. 6. are the same w heaven and new earth, and the heavenly Jerusa- ich John saw in his vision, related Rev. chapters xxi- squently, that the new heaven and the new earth, of = and the apostle have spoken, are the hea- A wena in the covenant to Abraham’s spiritual ri ieeebess, that high and Ezekiel have foretold the gene- sion of Abraham’s natural seed to the Christian faith ip, under the idea of their restoration to their own of their worshipping God there according to the Mo- Ti ritua and their happiness in their converted state, under idea of their felicity in the earthly Canaan, must, I think, cknowledged, when it is considered that these prophecics, ly understood, centain particulars which cannot be sup- Re tappens if the Israelites, after being restored to their d, are to live as formerly under the institutions of Mo- buch as, that they shall be absolutely free from transgres- and wt all righteous, Ezek. xxxvii. 23. « Neither shall t they lemselves,—with any of their transgressions. 24. They Il als vane in my judgments, and observe my statutes and em.” So also Isa. Ix. 21. «* Thy people shall be all right- _ Farther, these prophecies literally understood foretel, X vhe en the Israelites are placed in Canaan, God’s servant id shall be their prince for ever, Ezek. xxxvii. 25. And that e ees of the earth shall be subservient to them, Isa. Ix. 2 nation and kingdom that will not serve thee, shall . ea, | those nations shall be utterly wasted. But if prophecies foretel the conversion of the Jews, the parti- mentioned in them will all happen. The converted in the Christian church, will not, as formerly under the c Mosés, be polluted with any ceremonial transgression : er will they begpiemtcons, merely by sc apa y ape ious and virtuous actions. nd in the : ia urch ~ Chit, called David, because he was prefigu- by D: vid, will rule them for ever.. Moreover, the nation t serve them in their converted state, namely, by mg up their walls, as it is explained, Isa. lx. 10. that is nt fer 2 pile she Christian church and strengthening it, a pons = or d. pat Isaiah's new heaven and new earth, ts Is daitaennd-c , are the same with the new een care, cat the heavenly Jerusalenr which John saw in his - 160 ON THE COVENANT Sect, J Essay his visions, will appear from comparing their several de ot these matters. Isaiah’s new heaven and new earth, wh God is to create, are to be so excellent, that « the former shall be remembered,” Isa. Ixv. 17. Wherefore they are to be cre after the former heaven and eartlare passed away. In this « cumstance they agree with John’s new heaven and new ear for he saw these after «the first heaven and the first e were passed away,” Rev. xxi. 1.—Next, as in Isaiah’s nm Jerusalem, which God is to create a rejoicing, the voice weeping shall be no more heard. Isa. lxv. 19. Soin Joh new Jerusalem, « there shall be no more death, neither sort nor erying, neither shall there be any more ; pain,” Rev. xxi. Farther, as Isaiah said to the Israelites, chap. lx. 19. «‘ sun shall be no more thy light by day, neither for bright: shall the moon givelight to thee; but the Lord shall be unto : an everlasting light, a thy | God thy glory. ” So of his. Jefusalem, Fohin says, Rev. xxi. 23. & city had no nee¢ the sun, neither of the moon to shine in it, for the glory of Lord did lighten it, and the Lamb is the light thereof.” —/ with respect to Ezekiel’s waters, which issued out from un the. threshold of the house, and became a great river, Ez xlvii, 1—5. it is the same with John’s pure river of wi of life proceeding out of the throne of God, Rev. xxii. 1. as on the banks of Ezekiel’s river, a tree grew “ which brot forth new fruit according to his months,—and the fruit thi of shall be for meat, and the leaf thereof for medicine, E xlvii. 12. Soon either side of John’s river, was there the of life, which bare twelve manner of fruits, and yielded her every month ; and the leaves of the tree were for the healing nations, Rev. xxii. 2. These descriptions agree so exactly in all points with other, that it is reasonable to suppose the subject of the pro cies and of the vigion is the same. "Wherefore, as John the new heaven and the new earth, and the heavenly . Jerusa and the pure river of water of life j issuing out of the thro God, and the tree of life growing on its Ay : the: rection of the dead and general judgment, and ishme the wicked, (Rev. xx. 11—15.) I thinkit ptolabtes it phecies, in which ail these particulars are mentioned, f the state of things after the resurrection, and general judg consequently, that Isaiah’s new heaven and new earth, nd kiel’s country and city, are the heavenly country promis Abraham, and to his spiritual seed, in the covenant. ~ 3. In the third place, St Peter hath directed "us"to i te Isaiah’s prophecy and John’s vision, of the heavenly our which the righteous are to live after the resurrection am ment. For, after describing the utter destruction of the'p . f y ay V.Sect.4. WITH ABRAHAM. 161 \ ns and earth by fire, he adds, 2 Pet. iii..13. ** Neverthe- we, according to his promise, expect new heavens and a earth, wherein dwelleth righteousness. These great events, lis us, will happen when Christ returns from heaven to he dead and judge the world : and calls it, the « restitu-| | things; and affirms, that God hath spoken of it by holy” prophets since the world began. Acts iii. 19. «* Re- e, therefore, and be converted, that your sins may be cout, when the times of vefreshing shall qome from the e of the Lord. 20. And he shall send Jesus Christ, before:was preached to you, 21. Whom the heavens must re, till the times of restitution of all things, which God spoken. bythe mouth of all his haly prophets since the gegan.” But where hath God promised to ereate new 1S and a-new earth, wherein sighteousness is to dwell, t in the covenant with Abraham, in which he promised yenly country to Afraham’s spiritual seed ? And where Band, that Ged hath-spoken of the restitution of all things, le mouth of all his holy prophets since the world began, § it be in that covenant, and in the prophecies which fore~ he fulfilment of the promises in that eovenant. he form and constitution of the heavenly country, to be for an everlasting habitation to Abraham’s seed by faith, now little, except, 1. ‘That it will be a material habitation. as the righteous are to be-raised with glorious, incorrup- and immortal kodies, their everlasting habitation must be ed to the corporeal part of their nature, raised from the din the greatest perfection of which it is capable. See 1 . 44. note. Hence the propriety of representing the y country, under the image of the earthly Canaan.—2. w heavens and the new earth, being destined for an ha- | to all the virtuous and the good, who have lived and e to live inthe world from first to last, they must be re capable of. containing them, and with them such of ical natures as are to live with them in their new a- In seripture there are passages which lead us to be- God will dwell with the righteous in the heavenly some visible manifestation of his presence, unspeak- resplendent than the glory by which he manifested e among the Israelites! Now, although God can re- dition to his. happiness from the excellency of his ks, we may suppose that the new heavens and earth o much the more exquisitely contrived, and so much glorious, that he himself is to be sensibly present with . Wherefore, if the present earth, even as it lieth curse, and is the habitation of sinners, affords its in- “ uch a variety of enjoyments, how full of pleasures = = z must 162 ON THE COVENANT Essay V. Sect must the heavenly country be, which God’s wisdom hath trived, and his power created, for the entertainment of vonrite people, Isa. Ixv. 18. * Be you glad and rejoi ever in that which I create: for behold, I create Jerusaler rejoicing, and her people a joy. 19 And I ig rusalem, and joy in my people.” See Spectator, yol. ot wi where the future habitation of the righteous, and the ness in that abode, are elegantly described. nh Sect. V. Of the Sifth Promise in the com it This promise we have Gen, xii. 2 «J will bless thee, make thy name great, and thou shalt be mseonnees 3. A n thee shall all the families of the earth be blessed.” —xv «* Abraham shall surely become a great and mig and all the nations of the earth shall be blessed in hina” » Concerning this promise let it be observed, that althoug the time it was spoken, Abraham may have thought it a mise of great temporal felicity only, to to him and to the far of the earth through him, in some ‘manner which he did understand ; yet afterwards, when God counted his f: him for righteousness, and constituted bine the fathinn' oF 4 nations, he might conjecture, that the counting of his f ai him for righteousness, was what God ineant by blessi as was observed page 9. And that by constituting him th ther of many nations, he was to make his name Spek that the blessing of all the families of heck unt him sisted in their having their faith counted to them for right ness, by virtue of the promise vi God made to him as father. > aye > > tl eg " _ But whether Abraham vndesiedall this to ha ghe meal the promise or not, what Paul wrote to the Galatians, that it is its true meaning, Gal. iii. 13. «€ Chi st hath b us off from the curse of the law, being made a curse f that the blessing of Abraham might | through Jesus Christ.” . For what bless ham, can come on the nations. through C off from the curse of the law, unless it be the fication mentioned ver. &. that is, the blessing « faith counted to them for righteousness, called « of Abraham,” because it was first promised.to him by a covenant ; and because in that covenant, | Go him to bestow the same blessing on men ich imitated him in his faith and obedience,‘and who, count, are considered by God as his children. For ya page 138. Abraham was constituted the father of many) ior the express purpose of receiving the promises in the nant on their behalf, and in their name. . Wherefor ‘say V.Sect.5. WITH ABRAHAM. 163 = counting of Abraham’s faith to him for righteousness im- ed, as was shewed p. 138, that his sins were to be pardoned, je waS to be rewarded as a righteous person, God’s oem the families of the earth in him, implied, that all mitated him im his faith and obedience, were to have their 18 in like manner pardoned, and to receive the reward due by od’s promise to righteous persons; and that they are to be us blessed, in consequence of the promise made to Abraham e father of all believers. — This blessing of faith counted to them for righteousness, will suredly come on all the families of the earth. For, as was swed in the Illust! of Rome ii. p. 213. Ess. VI. sect. 3. if does not consist in the belief of things which one hath no ortunity of knowing, but in the belief of such things as are e known to him, whether by the light of nature, or by re- lation, and in a sincere disposition to know and do the will of J; men in every age and nation may exercise true faith, and fave that faith counted to them for righteousness, on ac- int of what Christ hath done to procure that great blessing nem, whether they have lived in, cr out of God’s visible warch. But it will not be bestowed on them till the general dement, when their trial being ended, their state will be set- Nby the sentence of their Judge. For seeing the pardon of nsisteth in a complete deliverance from death the punish- of sin, and seeing the rewarding one as a righteous per- mplieth his actually receiving the reward due to a right- erson, it is evident that neither of these can take place till dgment is ended. At that period of the divine govern- the promise to bless all the families of the earth in Abra- will be performed in the full extent of its meaning. Be- se then every one who is found to have feared God and to : wrought righteousness, shall be accepted with him, whe- hey have lived in any visible church of God, or not; for = Judge of all the earth is no respecter of persons, Acts x. 34. e foregoing interpretation of God’s promise to bless all the of the earth in Abraham, is confirmed by St Paul, as ted above. For he hath declared, that the blessing of ous in Abraham, consisteth in God’s justifying them by ‘Gal. iii. 8. « Now the scripture foreseeing ‘that God ald justify the nations by faith, preached the gospel (the flews) to Abraham, saying, In thee shall all the nations be sd. 9. Wherefore they who are of faith, are blessed with g Abraham.” After this testimony of an inspired >, can there be any doubt concerning the meaning of God’s ise to “bless all the families of the earth in Abraham ?” ieee 2 _ SECT- ~ 164 _ ON THE COVENANT Essay V, Sect, Secr. VI. Of the sixth Promise in the Covenant with Abra This promise was made to Abraham, after he had hidil Is: . on the altar, with an intention to offer him as a burnt-offe and is recorded, Gen. xxii. 18. « In thy seed shall all th tions of the earth be blessed, because thou hast obeyed . voice.” Because Isaiah had said to the loseahaas ai is 3. og Gentiles shall come to thy light, and kings to the brightness thy rising,” the Jewish doctors affirmed, that the Gennes to be enlightened with the knowledge of the true God, a his commandments, by the Jews converting them to Juda Also they affirmed, that this is “ the blessing of all the nat of the earth in Abraham’ s seed,” which was promised’ to in the covenant. But these interpretations St Paul hath ¢ futed, Gal. iii. 16. by observing, that the words of the pro n are not, and in seeds, as speaking of many persons, but am thy seed, as speaking of one person only. For from this eire stance he argued, that the blessing of all the nations of éarth in Abraham’s seed, was to be avec piled WF one. son only, who is Christ. This, argument, at first sight,. may. poke piasahe incor sive ; especially, as in the other promises, the word seed is 4 collectively, to denote a multitude of persons. _ ‘Yet, when remembered, that at the fall God said to the serpent, « I put enmity between thee and the woman, and between seed and her seed, it shall bruise thy head, -and th bruise his heel,” we cannot doubt, that by the seed of man, one person only. was meant 3 and that « the br head of the serpent,” signified that one p erson’s defeating malicious scheme which the devil. (orhalh assu the form of a serpent when he deceived Eve, is called. «4 old serpent, the Devil, and Satan,” Rev. oil. 9.) had | for destroying the hamah race, and not the killing of by men; for that was too trifling an event, to be so foretold on'so ‘important an occasion. Besides, such, pretation would imply, that Eve was deceived by a ma pent, which is not to be supposed. Wherefore the resto the human race, having been foretold at the fall, ander the pellationof the « seed of the woman,” Abraham wouk rally think of him, and of the purpose for which he born, when God said to him, « In thy seed shalt all th of the earth be blessed.” And the apostle reason when, from its being said to him, ** And in thy seed,’ cluded, that the nations were to be blessed in one pers is Ghsis: For if God had meant to tell Abraham, nations were to be blessed in the Israelites, his natural se collectiv | / Fa ee | lesay Séct6. WITH ABRAHAM. £63 vollectively, he would have said, * and in thy andi, or sons,” /o prevent him from interpreting the promise of the person Voretold at the fall, under the appellation of the « seed of the voman,” who was to bruise the head of the serpent.’ _ | This promise hath been signally fulfilled in Christ, as tig a= yostle hath affirmed ; for, 1. In the prospect of Christ’s coming into the world, born ‘of a woman, and of his offering himself a sacrifice for sin, Adam and Eve were-respited from death, and aad a new trial appointed to them, under a more gracious co- ren nant than the first; a covenant better adapted to their na- te; now that it was weakened by sin. ‘Their temporary res- pite from death, God intimated by saying to the woman, © In sorrow thou shalt bring forth children ;” and to the man, ¢ In the sweat. of thy face shalt thou eat bheatl; till thou return unto = ground.” And their having a new trial appointed, was muated in the declaration, that the «+ seed of the woman to bruise the head of the serpent.” For if they were still live under the first covenant, the serpent’s contrivance for ‘destruction would have taken effect inevitably. It could y be frustrated by their having an opportunity, under a new enant, of regaining the life which they had forfeited by their t disobedience. Farther, that this gracious new covenant as procured for them by the death of the seed of the woman, was timated by the bruising of his heel at the time he bruised e serpent’ shead. For although they might not, in that dark ession, discern the death of the seed of the woman as a acrifice for their sin, God may have revealed it to them, to- ether with its happy consequences. ~ And the important dis- ‘eovery being made to them, 1 in order that it might be perpe- Gated among their posterity, God may have appointed them to worship him by the sacrifice of beasts. It is true, Moses hath jot said, that God ordered our first parents to offer such sacri- es; yet his telling us, that God accepted the sacrifice of the tlings of his flock, which Abel offered to him, implies, that h a command was actually given by God ; otherwise, the worshipping him by the sacrifice of beasts would have been vill-worship, consequently it would not have been accepted by — | Farther, as the bruising of the head of the serpent by the Seed of the woman, and the serpent’s bruising his heel, were of all the discoveries made to mankind in the first age, the most important, may we not suppose, tha to teach mankind the “meaning of the serpent’s bruising the heel 6f the seed of the wo-~ -man, namely, that it signified his death as an atonement for ‘the sins of men, God commanded Abraham to offer up his only Son as a burnt offering 2—That this was its meaning, A- “ braham might conjecture from the extraordinary nature of the i. command : ‘ ~~) ie 166 ON THE COVENANT EssayVI. Sect, command ; Or if, by the strength of his own reason. not discover this, the angel who spake to him after laid on the altar, may have made it known to him. Lord himself assures us, that Abraham saw hs John viii. 56. « Your father Abraham rejoiced to see my ¢ and he saw it and was glad.” 6) a aaa 2. And in the view of Christ’s coming and offering a sacrifice for sin; all Adam’s posterity are ineluded in cious new. covenant under which he was placed, after he w respited from death. For if Adam’s posterity were includ in the covenant under which he fell, so e liable death for his offence, it is reasonable to likewise included in the new covenant whi him ; and that thereby they have an opportunity iv t regaining that bodily life which Adam forfeited for the Besides, if the law under which Adam’s posterity now the law of works, to what purpose hath Goce come into existence ? By obedience to that can obtain life, but for the smallest act of ' perish. This, then, is one of the great bl procured for mankind by Abraham’s seed, Christ. In pect of his dying as a sacrifice for sin, they D trial under a more gracious covenant than the first favour is not confined fo any one nation or race of extended to all the posterity of Adam, without e: of them. So that, in respect of this happy ing into the world in the human nature, he m to have died for all. Scé 2 Cor. v. 15. note I. © 3. By dying as a sacrifice for sin, Abraham’s hath obtained for all the nations of the —_ death, the-curse of the law which Adam brake assures us, Gal. iii. 15. ** Christ hath bought curse of the law, being made a curse for us.” however, is not that any of Adam’s poster poral death, but that they are all to be raised Christ, in order to their receiving reward 0 cording to what they have done in this life, been good or bad. ‘They who, by giving the ob faith, have fulfilled the gracious requisitions of the nant under which they were mercifully placed; when they failed in particular instances, have r failures, shall be pardoned and rewarded with they who have neither given this obedience, nor their sinful courses, shall be punished with everlas tion from the presence of the Lord, and from the glory o power. hf a 4. As the reward of his dying for the sins of men, 4 x say V. Sect.6. WITH ABRAHAM. 167 1am’s seed, Christ,- after his resurrection, was exalted to the rene of the world, Wherefore seeing he exercises that ment with the greatest wisdom, and. power, and good~ for the benefit of mankind, all the nations of the earth _ by his government of the world, been greatly blessed in = And in particular, they have been blessed in him with influences of the Spirit, to enable them to overcome the evil ropensities of their nature, and to fulfil the requisitions of the of faith, under which he hath placed them.. In one word, nations of the earth being indebted to Abraham’s seed, st, for every blessing of providence and of grace which joys or hope to enjoy, hey have been greatly blessed any nations of the earth have been blesspdi in ‘Abraham’ $ Christ,- with the knowledge of the ttue God, and of the of salvation, and of the rewards and punishments of a fu- state. For these, with the other doctrines of true religion, made known to his holy apostles and prophets by in- tion ; and through the fidelity and diligence with which blished these things to the world, the knowledge of as given to many nation®in the first age, and hath been ed among them ever since, and even spread in the world stated ministry of the word. Nevertheless, all the na- of the earth have not as yet heard the gospel ; nor have eyed it to whom it hath been preached, But the pro- thets have foretold, and we believe that in some future period a¢ whole earth shall be filled with the knowledge of God, by of the gospel preached every where, ‘and received every >», So that, as was foretold, Psal. Ixxii. 17. « His name ndure for ever: his name shall be continued as long as +.and men shall be blessed in him : all nations shall ‘blessed.” or se are the blessings which were to come on all the na- ' the earth, through Abraham’s seed, Christ, because m obeyed God’s voice in offering up his only son Isaac é urnt-offeting. By this, however, God did not mean jat Abraham’s obedience procured these blessings for the at through Christ; but that as the reward of his obedi- in the affair of Isaac, God promised that the person, whom these blessings were to come on the nations, id be one of Abraham’s seed. ‘This interpretation is a- e to the plain meaning of the words, «* And in thy seed ill the nations of the earth be blessed, because thou hast ed my voice.” . CONCLUSION. ving explained God’s promises to Abraham, both iit their al and allegorical meaning, and having shewed in what ae ogg 2 Cor. v. 17. « If any man be in Christ ie isa new creature: Old ‘things are passed away ; be- orang are become new.”+—Wherefore, “as the two'a- d not speak of the same kind of justification, nor of kind of works, their doctrine rightly understood, hath n the appearance of contradiction. ‘fo’ make heir doc- really contradictory, Paul’s works of Jaw must mean evan- ‘works, or good works proceeding from faith, contrary to propriety of the expression, and to nag wo Ae of the aposile’s ament, as was shewed, page 47. . et, that the two apostles ra not contradicted each their doétrine concerning justification, may be pre- ed from this circumstance, that both of thém have founded ‘doctrine on the justification of Abraham. ‘Thus Paul, n. iv. 2. “If Abraham were justified- by works, he might tS ‘but not before God.-- 3. For what saith the scripture ? aham belicted God, and it was counted unto him for righte- ” In like manner, James ii. 21. Was not Abraham er justified by works, when he fifted ‘up Isaac his son on 2”? Now, a3 it is not to be supposed, that the two apos- builded a contradictory doctrine on the same founda- presumption is, that their doctrine is the same. fer, Mot to rest the matter on a presumption, the a- sent of the two apostles in this great article of the Chris- aith, will appear, if the doctrine of each is more narrow- ied. James, by telling us, that Abraham was justified F “sy when he had lifted up Isaac on the altar, evidently ‘to what God said to him, Gen. xxii. 16. « By myself sworn, “saith the Lord; for because thou hast doné this and hast mot withheld thy” son, thine only son, 17. That ing I will bless thee.” This promise to bless Abraham, ch God so solemnly confirmed with an oath, James, with truth, hath termed God’s justifying Abraham, as Paul n that appellation to God’s counting his faith to him eousness. For, in fact, God’s promise to bless Abra- s the same with his promise to count his faith to him usness, as is plain from Paul’s calling the counting righteousness, “ the blessing of Abraham,” Gal. iii. @ this proved more fully, Ess. V. sect. 1. Where- en God said to Abraham, « In blessing I will bless seeing he promised to bestow on him the blessing of- usness counted to him ; also, seeing God declared, that aid so bless him, because he had not withheld his son, y son from him, it is evident, that if justifcation consist- pe Bering tighteousness counted to one, Abraham was as really in / 176 ON JUSTIFICATION. Essay VI. § really justified by the work of offering up Isaac, as by bi lieving in the Lord, that his seed should be muMerOUS 3 stars of the heaven. That Abraham was justified by the work of lifting vy up on the altar, Paul also hath acknowledged in his epistle tc Hebrews, chap. vi. 13. « When God made promise to ham, seeing he could swear by no one greater, he s himself, saying, Surely blessing I will bless, and multiply will multiply thee.” ‘Chat this was the promise which mumerous as the stars of the heaven, was to descend. appears from Rom. iv. 18. «“ He, contrary to hope, be- th hope, that he should be the father of many nations, s to what was spoken, Gen. xv. 5. * So shall thy seed “19. And not being weak in faith, he did not consider his ody now dead, being about an hundred years old, nei- deadness of Satah’s womb. 20. Fherefofe, against ise of God, he did not dispute through unbelief, but 4 in faith, giving gloty to God. 21. And was folly aded that what was promised, he was able certainly to . 22. Therefore, also, it was counted to him for pusness.” And on an after occasion, Heb. xi. 17. « By nh Abraham, when tried, offered up Isaac; he who had jeeived the promises, offered up his only begotten. 13. Con- i whom it was said, Surely in Isaac a seed shall be unto 26: 19. Reasoning that God was able to raise him, even from zad, from whence he received him even for a parable.” $, as in the former instance, Abraham’s faith had no mo- @ religious truth for its object, but a matter of fact after- ids to happen, the credibility of which depended on God’s atity and power; namely, that the numerous seed promis- him WaS to spring from Isaae. For Abraham, whese 8 Of the perfections of God, were vety exalted, rea- himself, that God was able to raise Isaac from the that to fulfil his promise he would actually raise him, 1¢ burned to ashes on the altar.—Rahab’s faith likewise, ount of which, ver. 31. «* She was not destroyed with slievers,” which James hath termed fer justification, did not if 184 ON JUSTIFICATION. not consist in her believing any particular re was made to her, concerning the God of Israe. ing to, and reasoning justly on what she wonderful works, so as believe him to be th governor of the universe. Josh. ii. 9. hath given you this land.—10. For we dried up the waters of the Red Sea fe out of Egypt; and what you did unto t morites, that were on the other side whom ye utterly destroyed. 14. And these things, our hearts did melt, ne more courage in any man, because ¢ 1 God, he is od in heaven above and im earth fore, since Rahab’s faith in the God only true God, led her to receive ar messengers at the risk of her life, her that work: and on account. of that w 1 ' faith, she was justified, as the apostle Jam Besides, it appears from the history that faith and worship of the true God. Jericho, she dwelt among the Isra teemed by them on account of her much, that Salmon, a great-man in | by she became one of our Lord’s ances of Boaz, who was the father of Jesse, < vid.—The faith likewise of the other brated in this eleventh chapter of the did not consist in their believing any 1 which God had formerly revealed, bt just conceptions of the power and ve firmly, to expect the fulfilment of all foretold ; and of all the promises wh ham, concerning his giving the ever naan to his sced : So that by their faith were encouraged valiantly to withstand mies.—Of this kind was the faith of Mose; moved them to disregard the king’s . comm: hide their son three months: and the faith — which moved him to leave the court of persecution with the people of God, rath temporary pleasures of sin: moved hin passover, and the sprinkling of blood, | gel might not touch the first-born of the same kind was the faith of the Israelite tered into, and passed through the Red Sea: : which he expected the walls of Jericho to £ being encompassei! seven days; and of Gideon, " VI. Sect.3. ON JUSTIFICATION. 185 of Samson and Jephthae; of David also and Samuel, and —: who through faith subdued kingdoms, wrought ousness, obtained promises, stopped the mouths of lions, ' in short the whole of the apostle’s discourse in this chap- eeds on the supposition, that faith is a disposition in heart, leading those who possess it, to act suitably to their Iedge of the will ‘of God respecting their conduc t,, whe nis will was discovered to them by the light of nature, or on. foregoing examples of persons who were justified by aith in the declarations and promises of God, notwith- g these declarations and promises related merely to tem- al matters, prove, I think, that they who believe in God, ‘ding to the manifestation which he hath made of hintself ght of nature, may be justified even by that kind of it leads them habitually to comply with the of God, so far as they know it.—It is no just objection to er doth it support. Owen’s affirmation, mentioned p. t some of the persons whose faith and obedience are ed by the apestle, were not justified thereby; such as of the Israelites, who by faith passed through the Red but afterwards, by reason of unbelief, refused to go into , and for that sin were destroyed in the wilderness. those who by faith compassed the walls of Jericho seven _ in expectation of their falling down, who cannot all be d to have been justified by that one act of faith. And ‘some others who are said through faith to | treated of in the epistles to the Romans, and to t G , | be the doctrine of justification by faith,” the two : differ materially in this respect, that the epistle ee | was written to prove the justification of men by fai | out works of law,” that is, without a perfect obed tonth law of God written on men’s hearts. Whereas, the e ~~ | the Galatians, was designed to prove that men are ju: | ‘TO THE GALATIANS. 207 fithout the works of the law of Moses.” This ap- hé* following, among other passages, Gal. iii. 2. ould J learn from you: By the works of the law ye the Spirit : ? or by the obedience of faith ?” that is, g the rites of the law of Moses, or by obeying the ch requites faith in order to justification? 3.“ Are $s, that having begun in the Spirit, ye now make fect by the flesh ?—5. He then who supplied to : t, and wrought miracles among you, did he these anit c the works of the law, or on account of the obe- faith?” Here the opposition stated between the law, and the obedience of faith, and between the he flesh, plainly sheweth, that by the Jaw in this he apostle means the aie of Moses. Ox if any nains on the subject, i it will be removed by attending stle’s reasoning in the following part of the chapter: wing proved that the justification of sinners by faith, blished in the covenant with Abraham, he told the ts, ver. 17. that the law which was given long after se, could not annul the promise, by introducing a Mf justification different from that established by the —The following passages, in like manner shew, that epistle the Jaw, means the law of Moses. Gal. iv. 21. me, ye who wish to be under the law, why do ye not and the law.” Gal. v. 1. « Stand fast, therefore, in the wherewith Christ hath freed us. And be not again in the yoke of bondage. 2. Behold, I Paul, say to at if ye be circumcised, Christ will profit you nothing. estify, moreover, to every circumcised person, that he to do the whole law. 4. Ye are separated from yho are justified by the law: ye are fallen from grace.” » the whole strain of the reasoning in the epistle to the ns, sheweth plainly, that the apostle’s design in writing to prove against the Jews, that none of them could be d by the works of the law of Moses. That law requir- ect obedience to all its precepts moral and ceremonial, the penalty of the curse, from which the atonements fications prescribed: by Moses, had no influence to de- sinner. Whereas, in his epistle to the Romans, the a- ats of justification on a more enlarged plan: his de- tO prove against both Jews and Gentiles, that nei- “one nor the other cau be justified meritoriously by works of law, that is, the works which the law of “nig on men’s heart, enjoins ; but all mast be justified usly by faith, through the obedience of Christ. See iv sete ‘1. Wherefore, the two. epistles taken together, a complete proof, that justification is not to be obtained meritoriously > in¢ ; aa 208 PREFACE TO THE EPISTLE meritoriously, either by works of morality, or by rites z remonies, though of divine appointment; but is a fi aa proceeding entirely from the mercy of God, to those whe qualified by faith to receive it, In writing on these subjects to the Gulatians, it mus confessed the apostle shewed great anxiety and earnestr and even'a considerable degree of displeasure with his ac saries. But in so doing, he is by no means blameable. _ , he had not vindicated himself from the calumnies f props by his enemies, where would have been the ; rit discourses and writings? And what use could they herd of to the world as a rule of faith ? And with respect to circ cision, and obedience to the law of Moses, if the Judaiz _had been allowed to establish these as necessary to. sain Judaism, as was observed in the preface to the Ron would have been the religion of the world, to the utter | ub sion of Christianity. In a word, of all the questions resp ing religion which were agitated in the first age, this conc ing the justification of sinners by faith, without the work the law of Moses, was the most interesting. By the. estab ment of that doctrine, a bulwark was raised against the re tering of those superstitions, which disfigured the precec forms of religion. For if the sacrifices and ceremonies of law of Moses, which were all of divine appointment, efficacy i in procuring the pardon of sin, none of the men’s invention, on which the superstitious set such a va can have any influence in procuring that blessing. Besides, the right determination of this question, the comfort of Gentile converts in the first age, and their hope of salvat hanged. No wonder then, that Paul, to whom Christ committed the conversion and instruction of the Gentiles, zealous in teaching the doctrine of justification, withou! works of the law of Moses; and in boldly Teproving, and € threatening those who taught the contrary doctrine, agre to the injunction which he afterwards gaye to Titus in as lar case, Tit. i. 13. « Rebuke them sharply, that they m healthy in the faith.” The erroneous doctrines of the Judaizing teachers, a : calumnies which they spread for the purpose of disc 1 Paul as an apostle, no doubt, occasioned great uneas mind, to him and :o the faithful in that age ; acca hurt, at least for a while, among the Galatians. Burd ; issue, these evils have proved of no small service to the ch in general. For by obliging the apostle to produce the dences of his apostleship, and to relate the history of his especially after his conversion, we have obtained the ful assurance of his being a real apostle, called to the office by bet. 4 ' TO THE GALATIANS. 209 eso abe and acknowledged to be an apostle by them postles before him; consequently we are assured t our faith in the doctrines i: the gospel, as taught by him, ‘nd he who hath taught the peculiar doctrines of the gos- lm fully,) i is not built on the credit of men, but on the hority of the Spirit of God, by whom Paul was inspired i in : e of the doctrine which he hath delivered to the brid, See Pref. to 2 Corinthians, sect. ii. is letter being directed to the churches of Galatia, it was publicly in them all. We may therefore suppose, it was sent first to the brethren in Ancyra, the chief city alatia, with an order to them to communicate it to the other s, in the same manner as the first epistle to the Thessa- was appointed to be read to all the holy brethren in , and in the province of Macedenia. See Prelim. Ess. ii. ee’ above, that Titus was the bearer of the epis~ the Galatians. My reasons’ for that conjecture are, 1. Pitus being a Greek, was greatly interested in the doc- ich this epistle was written to establish, and would wil- n dertake the office | of carrying it to the Galatians ; ecially as he was mentioned in it by name. 2. Havs present in Jerusalem with Paul at the council, he word of mouth attest the things which happened in m, to which the apostle appealed in proof of his own ship, and in proof of the doctrine which he uniformly And that doctrine Titus no doubt confirmed, by re- to the Galatians, that Paul resisted the Judaizers in Je- lem, when they attempted to have Titus himself circum- — However, if the reader thinks Titus was not the bear- ‘this letter, he may suppose it was sent by the person who the apostle word of the defection of the Galatian , which occasioned its being written. ny. Of Paul and Barnabas’$ journey to Jerusalem, men- d Gal. it. 1. and of the Decree passed by the ey of Je- lem respecting the converted Gentiles. ; ording to the general opinion, the occasion of the apos- urney to Jerusalem, mentioned Gal. ii. 1. is related, v. . as follows: ** And certain mex who came down dea, taught the brethren, and said, Except ye be cir- sed after the manner of Moses, ye cannot be saved. 2. Bs therefore Paul and Barnabas had no small dissension disputation with them, they determined that Paul and bas, and certain other of them, should go up to Jerusa- nto the apostles and elders about this question.”——Some things which happened to these messengers in Jerusa- ver their arrival, Paul mentioned to the Galatians, chap. Ok. Ik. D a : i”, 210 PREFACE TO THE EPISTLE _—Seet, ii. 2—10. But he said nothing of the decision which the tles and elders gave concerning the matter referred to the the brethren of Antioch. Our knowledge of that deci and of the deliberation which preceded it, we owe to | who tells us, their decision was directed to the brethren ; Gentiles who were in Antioch, and Syria, and Cilicia that it was expressed in the following terms, Acts xv. 2 seemed good to the Holy Ghost, and to us, to lay upe no greater burden than these necessary things: 29. ‘Th abstain from meats offered to idols, and from blood, and things strangled, and from fornication: from which, | keep yourselves, ye shall do well.” This decision, or dé hath given rise to much controversy. For, according to n «‘ the brethren of the Gentiles,” to whom the apostles dit their decree, were the whole Gentile converts without tion. But others contend, that they were the converts _ that class of Gentiles, who were called proselytes by the < The determination of this point involves some important sequences, and merits to be examined with care. And first of all, the account which Moses hath given character and obligations of the different sorts of persons lived with the Jews in the land of Canaan, must be consic He hath mentioned them under the denominations of, 7/ cumcised stranger ; The sojourning stranger; and The a ien | reigner.—The circumcised stranger was in every respect ; For it is declared, Exod. xii. 48, 49. and elsewhere, that the home born, and to the circumcised stranger, there is law.” Hence the circumcised strangers were called str avithin the covenant, and just strangers. The LXX, call! MeocnAvtat, Proselytes, by way of eminence: and of them Lord spake, when he said to the Pharisees, Matt. xxi, «« Ye compass sea and land to make one proselyte.”—=<* sojourning stranger,” went by the mame of The st within their gates.” In the Greek language they we minated Iegowos, Sojourners. In the history of the Acts ¢ Apostles, this sort of strangers were called Religious, or wot ping proselytes. “4 To know who the brethren of the Gentiles were, to whom apostles‘and elders directed their decision, it will be of u consider the duties and privileges of those Gentiles who called sojourning strangers, and worshipping proselytes. 1 duties are described by Moses as follows: They were 1. To observe all the moral and judicial precepts of the whereby injuries were restrained, and crimes were punii and justice in dealings was maintained, Numb, xv. 20.— worship no God but the God of Israel. For idolatry was bidden to every inhabitant of Canaan, under the pain of nn A ect, . . TO. THE GALATIANS. 7 Mig evit. xxvi. 1. Deut. xxvii. 15. And because the partaking ith the heathens in the feasts on their sacrifices, was a join- viththem in their idolatry, “the stranger within their was to abstain from all such meats. In short, the ab- renunciation of idolatry, was the condition on which anger or Gentile was permitted to dwell among the 3. To abstain from blood, whether pure or mixed, pain of death, Levit. xvii. 10. and from every thing een strangled, with an intention to keep the blood in 13. But all the other kinds of food which were pro- to the Israelites, they were permitted to eat; and there- s lawful for the Esraelites to go into their houses, and n them, Acts x. 28.—4. To abstain equally with the from all incestuous marriages, and unnatural lusts, e Hebrew language Zanuth, and in the Greek Mogvaa, li. 26.5. To eat no leavened bread during the pass- » Exod. xii. 19. although such strangers were not to eat the passover, ver. 43. unless they submitted to be» cised, ver. 48.—6. To keep the sabbath, Exod. xx. 10. @ it was instituted to preserve the memory of the creation orld in six days, and of God’s resting-on the seventh. © ere likewise bound to observe the fast of the 10th of seventh month, Levit. xvi. 29. and the feast of weeks, . xvi. 11—14. respect to the privileges of the sojourning strangers, or pping proselytes, we know, that by observing the above ed precepts, they were entitled to a variety of civil pri- ;: Such as,—1. A right to live among the Israelites, and y the protection of the laws, and to be exempted from » Levit. xix. 33, 34. And the Israelites were to exe anity and compassion towards them. in all their deal- them, Exod. xxii. 21. xxiii. 12. Deut. x. 18.-—2. imb. xxxv. 15.—3. They had a right to join in such the worship of the God of Israel as were in use among triarchs ; and which were not peculiar to the Mosaic e- y. For example, they might offer burnt-offerings, Levit. Numb. xv. 15, 16. In later times, even those heathens not live in Canaan, were permitted to offer sacrifices od of Israel in the temple of Jerusalem ; as is evident seph. Antiq. xvii. 5. 3. Bell. ii. 12. 6..and for that ose they came up to the Jewish festivals, John xii. 20.— vise the stranger, or worshipping proselyte, had a right to to God in the temple, and in the synagogues through the For the outer court of the temple was appropriated to use. Accordingly, at the dedication of the temple, So- on; in his prayer, mentioned ¢ the stranger coming from a 4 far 212 PREFACE TO THE EPISTLE far country to worship,” 1 Kings viii. 41. See also Mark ; ‘The proselytes also seem to have prayed in their own | at the hours of the morning and evening sacrifices, Act 4. at which times the Jews likewise prayed.—4. The v ping proselyte had a right to hear the law read and exp pl at the great festivals, Deut. xxxi. 12. consequently entitled to hear the scriptures read in the 85 a hear those discourses on religion, and those ex id 0 | which were given in the synagogues, by the n the more ignorant. These rights the S Ninieaiaged enjoyed, not in Judea only, but in all Saget arr Jews had synagogues. dle Such being the duties and the privileges of the worsh . proselytes, that 18, of those Gentiles who were énti led t the Jews in certain parts of their worship, Tam in tf in opinion with those who think the decree of ond apostle elders, had for its object those Gentiles, who having bee merly worshipping proselytes, had embraced the go not the converts from idolatry.-—My reasons for'¥ baer are these : . The arguments used by Peter dia’ fatten in the ¢ vial it probable, that the converted proselytes, a converted idolaters, were the brethren of the Gentil con whom the apostles and elders deliberated, and whor decree they bound to observe the four precepts mentic while they declared them free from all the other p me the law of Moses. For example, when Peter said in th cil, Acts xv. 7. God made choice among us, char es iiles by my mouth, should hear the word of the gospel” lieve,” he evidently spake of Cornelius and hte an of whom were idolatrous Gentiles, at that time, but a avho feared God, Acts x. 2.—In like manner, when J: in the council, Acts xv. 14. « Simeon hath declared, } at the first did visit the "Gentiles toltaler baal neil ’ for his name,” he plainly spake of Cornelius and his cot —Farther, James told them, that the calling of Corn ie his friends by Peter, had happened i in fulfilment of 1 of the prophet Amos, chap. ix. 11, 12. which he thus e ed, Acts xv. 16. «T will return and will build again the nacle df David. 17. That the residue of men angle ee the Lord, and all the Gentiles, upon whorr my name is saith the Lord.” Wherefore, since the idolatrous were not called by the name of God, the Gentiles i in af on whom God’s name was to be called, and who after the Lord, were not idolatrous, but devout Gentiles shippers of the true God. Consequently when re 1e a ver, 19. « My sentence is, that we trouble not themyy TO THE GALATIANS. 213 y ee Gentiles are turned-to God,” he spake not trous, but of the devout Gentiles or proselytes, e “prefectly turned to God by believing the gos- | for enjoining the Gentiles, who were turned serve the four precepts mentioned in the decree, : For Moses of old time hath in every city them each him, ‘itor read in the synagogue every sabbath i Moses any where in his law, enjoin all the Gentiles a from the pollutions of idols, and from fornication, and ngs stran sled, and from blood ? Moses delivered no pre- sale Gentiles, Rom. iii. 19. Wherefore, that preached and read in the synagogues in every city, pores eason why the converted idolaters should have been en- the four precepts mentioned by James. But if he ake of tieinceliegieed proselytes, his reasoning is conclusive. It had said, though we free the converted proselytes from in the same manner that they were freed from it we must write to them to abstain from the pollu- dols, €5c. because these precepts being enjoined by o the proselytes, if they neglect them, the reading of he eee: every sabbath, making the Jews sensi- Pesiee converts have forfeited their rights as proselytes, vill banish them out of Judea. That the decree of the aposties and elders related to the proselytes, and not to the converted idolaters, will be d, if the conversion of the idolaters, was not gene- nin Jerusalem, at the time the apostles and elders nsider of the circumcision of the Gentiles. That their s then a secret, appears from what Paul told the ar . li. 2. namely, that when he came to Jerusalem, @ communicated that gospel which he preached to the Gen- — who were of reputation ; but privately, lest per- re had run, or should run ia vain.” Wherefore though i, Acts xv. 3. that Paul and. Barnabas declared the con- rs still more clearly, from the reason which if > as they passed through Phenice and Sa- bibeir y to Jerusalem, the secrecy observed by Paul, * communicated to the three chief apostles the gospel ch he preached to the Gentiles, obliges us to suppose, that conversion of the Gentiles, Luke meant the conversion eo Gentiles ; a sense in which the term Gentiles, ten used by him in his history of the Acts. See chap. x. pal, rey 42. See also Mark xi. 17. That the decree related to the converted proselytes, and the converted idolaters, may be argued from this cir- ance: That if it related to the whole body of the con- verted 214 PREFACE TO THE EPISTLE verted Gentiles, the four precepts oupaieets by the necessary to all Christians at this day, and world, as a term of salvation. Conse the gospel, ought to abstain from oan ‘blood, strangled, and meats offered to idols, notwith hath declared, 1 Tim. iv. 4. « That every good, being ieatined with thanksgiving, | cast away. ” Rom. xiv. 14. «« That no mea 1 Cor. vi. 12. « That all meats are law Rom. xiv. 17,.«« That the. kingdom | of God drink.”’-—1 Cor. viii. 8. That the eating i / or that kind of meat, * does not recom 1 Cor. x. 25. That the Cortina sold in the shambles,” and ver. 27. oy them” in the houses of the heathens, bout its having been offered to a — the places of Paul’s epistles, wh there the least intimation that th and of blood, and of meats offered to temple as an act of worship, is forbidden ¢ all which, I conclude, that the prohibition in’ lated to none of the progies of the Gone ed proselytes only. Lj s. -Perhaps it will be said, that the ne precepts joined in the decree as things necessary to salvatic cessary on account of the prejudices of the . and that the obligation of these precepts wa To this | answer, lt. That at the time seam epistles declared all meats lawful, the believers were as strong as ever.—2. of the Acts, nor any where else there the least bint of the veld of contrary, we are told, Acts xxi. 21. tha Jerusalem with the pe Joaciaal and th the Jewish believers who were zealous of the informed that he taught all the Jews, wheadiged Gentiles, to forsake Moses ; and therefore ady their minds, by observing a solemn public rite order to convince them,. that he himself walked kept the law. This advice Paul readily compl never taught that the law of Moses, as the mur Judea, was to be forsaken by the Jews or : What he taught every where, was, that the keeping o of Moses, was not necessary to the salvation either of Gentiles: and, that if any man sought salvation by kee ‘the law, Christ would profit him nothing, Gal. v. 2, 4: To prevent this fourth argument from being misunderste t. 4 * TO THE GALATIANS. = ABS s proper to add, that by restricting the deeree to the con- roselytes, and by teaching that it laid no obligation on , eee eenstion of believers, it is not meant to insinu- th: ication, like the eating of things strangled and of di, was by the decree allowed to the converted idolaters. ‘Christians ever were, and still are bound to abstain from estuous marriages, unnatural lusts, and every species of for- ation. But their obligation to abstain from these vices, doth arise from their having been forbidden to the Israelites and s by Moses, but from their being expressly forbidden irist and his apostles. At the death of Christ, the law of } was abolished in all its parts, to all mankind as a reli- nstitution, Coloss. ii. 14. note 5. Wherefore, no one ed to perform any moral duty, because it was enjoined 3, but because it is written on men’s hearts, and is d by Christ ; who in his gospel hath renewed the moral s of the law of Moses, with greater efhcacy than they e en Eire to the Jews, having established them on better mises than were held forth in the law. Wy that the brethren of the Gentiles, who were bound by the , were the converted proselytes alone, may be argued the reproof which Paul gave to Peter, for refusing to eat e Gentiles in Antioch. x the council, Peter followed Paul to Antioch, and did h the Gentiles, before certain persons came from James, en they were come, he withdrew and separated himself. s Paul blamed him openly, as compelling the Gentiles ize.s I ask, Did Paul mean, that Peter compelled the it sg to observe the four precepts enjoined in the decree ? he decree was general, we cannot doubt that all the con- | Gentiles in Antioch were observing these precepts when “withdrew from them, and did not need to be compelled them. And if they were not observing them, Peter ht to compel them; and was not to be blamed for so Or, by Peter’s compelling the Gentiles to Judaize, PP. aul mean, that he compelled them to receive circumci- » and give obedience to the whole law of Moses? This I < no one will affirm, who recollects what Peter and James jared im the council, that that law was not to be put on the of the Gentiles. The truth is, the Judaizing to which mi compelled the Gentiles, by separating himself from them * the council passed their decree, cannot be understood, on Puppos Osition that their decree related to the whole body of Gentiles: but it may easily be explained, if it related to peonverted proselytes only. For when the converts from ptry began to multiply in Antioch, through the labours of and Barnabas, it is natural to think, that after the coun- ery, cil I 216 PREFACE TO THE EPISTLE cil of Jerusalem had bound the converted proselytes to the four precepts as formerly, the zealous Jewish belie Antioch would insist, that the converts from elnpe be put on the same footing with the converted pros be obliged to obey the feur precepts 5 that the brethren 0 tioch consulted James on the question, who it would s them word by their messengers, that the converted id were bound by the decree equally with the Pauly yeh the idolatrous Gentiles, rightly imstrueted observe these precepts: and that on their refusal, Pet happened to be then in Antioch, withdrew from tl though before the messengers returned. from: J gone into their houses, and eaten with them. "This ¢ Paul justly condemned, as a compelling the s fro latry to Judaize, that is, to obey the four coin ned to salvation, contrary to the truth of eo For latrous Gentiles having no connection the com of Israel, were under no obligation whatever to obey th Moses, ait therefore, if any part of that law was b them by Peter, it must have been as a term of salva trary to that freedom from the law of Moses wher vil th had made the idolatrous Gentiles free. » 0 These arguments, if I am not srisecdigiaay ha brethren of the Gentiles,” about whom the ike -in Jerusalem deliberated, and concerning w h their decree, were not conyerted idolaters, bed ge selytes. And I have been at the more pains to e fact, First, Because it shews us that the four’ precepts in the decree, were, as they are called in paris " things to the converted proselytes only not ver ai of salvation, but to entitle them to those political p which were granted to them by the law of Moses, tants of Canaan; consequently that these not but political precepts, whose obligation was converted proselytes, and expired when that cli of m ed to exist. Secondly, Because this decree, contrary to tention of those who framed it, affording a plausible p to the Judaizers for insisting, that all the Gentile bi were bound to observe the law of Moses, the right kn of the persons who were bound by that decree, wil sensible that the controversy concerning the obligat law of Moses, which rent all the Gentile churches ir age, was determined by the apostle Paul, according t of his brethren apostles, and according to comes taught, that after the death of Christ, the obligatio on the Jews themselves to obey the law of Moses, arose from its being the municipal law of Judea.—Thirdly, Thi ne tel ect. 4. . TO THE GALATIANS. 217 nowledge of the purpose, for which the four precepts, men- oned in the apostolical decree, were enjoined on the converted eS, will convince us, that Paul’s practice, with respect the, law of Moses, was perfectly consistent with his doc- ea that law, and with the truth of the gospel, made no alteration in any person’s political state. His e was, that every one ought to continue in the political wherein | he had been called. Wherefore, when he ex- the Jewish converts to continue subject to the law of es, it was only because it was the municipal law of Judea, hich, as good citizens they were bound to obey. For the ‘eason, he himself always obeyed the law whilst he resid- judea. And even in the Gentile countries where the $ were numerous, he observed the distinction of meats and pointed by Moses, that he might gain the Jews to _ And when he came to Jerusalem with the collections, a report prevailed, Acts xxi. 21. that he « taught all rs who. were among the Gentiles to forsake Moses, me That they ought not to circumcise their children, nei- fe > walk after the customs,” he, by the advice of James, ted certain Nazarites to discharge their vow; and thereby ved fhe falsehood of the report which was spread concern- him. The truth is, he no where taught any of the Jews rsake the law of Moses, but always inculcated the obliga- 1 of that law as the law of their state. What he tanght st at no person could be justified by the law of Moses, il that whoever sought salvation by obedience to that law, a ted himself from Christ, and was fallen from grace. of ore, when. he himself obeyed the law, and advised ; to do. sO, it was not as a term of salvation, but merely matter of political obligation. ‘ng siving to the assembly of the apostles, and elders, and _ of the church of Jerusalem, who met to deliberate g the circumcision of the converted Gentiles, the ap- of « the Council of Jerusalem,” I have followed the t ecclesiastical writers, who generally gave it that name. i is the appellation improper. For though it was inferior | hose assemblies, which in after-times were dignified with of Councils, in this respect, that it was composed of | from one church only, it far surpassed. them all in ality of its members, and in the authority of its deci- i It was composed of all the apostles who were then in m, men endowed with the continued inspiration of the: E God 5 and of the elders of the church of Jerusalem, t:, if not all of them, men upon whom the Holy Ghost fell jae e men jorable day of Pentecost ; and of the brethren of the jest note in that church, ciawen by the different bodies of Now. IL Ee _the 218 PREFACE TO the faithful in Jerusalem who asse: the worship of God. | ‘Hence’ ; preamble to the decree, Acts xv. 2 22. Chief men among the brethren. rusalem, consisting of such men, w bly than any council which hath r ey © meet again. And its decisions a ire, without authority than the decisions of hose councils, themselves Ocecumenical, beca ed from the greatest part of the the feigned pretence that their Holy Ghost. wel soe ¢ qene pes i VANS 1 eum Pet Du GALATIANS. CHAP. I. 5 “4 ied Ihistration Ff the Facts abseraal 3 in this Chapter 5 C: \USE the false teachers had called Paul an apostle of ‘men, and had said that he was made an apostle by the rc h at Antioch, or at best by the apostles in Jerusalem, he gan his letter with affirming, that he was not an apostle of ; but an apostle appointed by Jesus Christ himself, and y God the Father, who raised Jesus from the dead, ver. 1.— ntioning the resurrection of Jesus, St Paul glanced at he miraculous manner in which he himself was made an a- stle by Christ after his resurrection 5 and of which Luke th given an account, Acts ix. 2—9. He alluded to it like- se, ver. 5. where he calls it God’s revealing his Son to him. at St Paul, both in respect of the time and of the manner } is bein raised to the apostolic office, instead of being in- jor, was superior to the other apostles : : Christ came from yen by the appointment of. his Father, to qualify him for fice, and to confer it ‘on him. .—Next, he told the Ga- _ that all the brethren who were with him joined him is letter ; by which he insinuated, ‘that they attested the whole of the "facts he was going to relate, ver. 2.—Then ex- tessed his surprise, that the Galatians were so soon removed : m his doctrine, to another gospel, ver. 6. —which he told | was no gospel at all, ver. 7—And because the false \ers afhrmed, that after conversing with the apostles in salem, Paul had become sensible of his error, and now en- in ied ¢ circumcision, ch. v. 11. he twice anathematised every ine who preached contrary to what they had heard him preach, ough i it were himself, or an angel from heaven, who did it, rel ag: 9.—Then asked his opponents, whether in so speaking ‘endeavoured to please men or God, ver. 10.—It seems the C aizers had represented him to the Galatians, as one who Suited his doctrine to the inclinations of his hearers: a calum- n which they hoped would be believed, as Paul’s apostolical aracter was not then generally known. Besides, the Ju- aizers were for the most part bad men, and capable of af- ee any prpehord waite they thought would promote their 1eWws- ; a <: e Farther, a 4 220 GALATIANS. View.—Cuap, ] Farther, the apostle’s enemies pretended, not only that was an apostle sent forth by men, but that he was taught ~& z , 1h postles but Peter and James, although it had be power to have made him an apostle, it is no without the knowledge and consent of the res confer that office on him a new convert, of ¥ they had not as yet sufficient proof, ver. 20 ter fifteen days with Peter, which was too short a spac for him to be instracted by Peter in the knowlec gospel, he went into the countries of Syria and ¢ liciz he was sent by the brethren, because the Jews in Je exceedingly enraged against him for having deserted party, and gone over to the Christians, sought to kill h v eT: GALATIANS. 221 prerrery from Cilicia, where he: abode several years, he t, I suppose, into Galatia. Thus it came to pass, that, for time after Paul’s conversion, he was personally un- to the churches in Judea ;. who had heard nothing oncerning him, but that he who formerly persecuted tians, now preached the facts concerning Christ, had formerly endeavoured to disprove, ver. 22, 23. ae of behaviour in so lone i an enemy, oc- inte ak, it is evidens) hie when Paul went into and from Cilicia into Galatia, he had seen none of the )but two; and that he had never been at any general of the apostles to receive from them, either the office ostle, or the doctrine of the gospel. And therefore if erted the Galatians in some journey which he made country from Cilicia, the doctrine which he preached, ‘miracles which he wrought, must have been bestowed not by man, but by Jesus Christ, and by God the Fa- he himself hath affirmed. 3 w TRANSLATION. CoMMENTARY. 1 1 Paul an’ CHAP. I. 1 Paul an apostle not not (wa’) from sent forth from any.society of men, nee (8) by neither appointed dy any particular ut by Jesus man, but by Jesus Christ, and by God nd God the Fa- the Father who raised him from the raised him dead, and after his resurrection, sent 5 him ‘from heaven to make me an a- ) postle ; i. Ys bopede not from men. Perhaps in this Paul glan- thias, who was an apostle sent from a general meeting at as mentioned Acts i. 26.—Or his meaning may be, that at sent forth as an apostle from the brethren of Antioch. > 3. on this verse. by man. Here Paul seems to have had Peter and n his eye, whom alone he saw at his first coming to Jerusa- ifte his aioe and pane that he was appointed an apostle b1 Feous Christ. Paul was first made an apostle by Carist, appeared to him in the way to Damascus, Acts ix. 15. meats. after that, his apostolic commission was renewed, 21. So that he was sent forth, neither by the church at a by that at Antioch, The "Holy Ghost indeed order- shets. at Antioch, (Acts xiii. 2.) to separate Paul and Bar- b+ : but it was fo the work whereunto he had called them tormerly. separation was simply a recommending them to the grace of y prayer 5 and in fact it is so termed Acts xiv. 26. xs er. 292 GALATIANS), 2 And all the brethren who are - 2 And with me, to the churches of Galatia. ‘These brethren, by joining me. in. this letter, attest the truth of. the matters I am going to relate. 8 We wish grace to you, and halk sh piness from God the Father, and from our Lord Jesus Christ, by whom the Father dispenses his blessings tomen, L 4 Because he gave himself to death’ 4 7 fw our sins, that he might deliver us for D from the bad principles, _ and prac- | oy tices, and punishment, of this pre- this. sent evil age, agreeably to the will of acco our God and Father, who determined. our God * at to save us by the death of hisSon. t 5 To whom, for that unspeakable - 5 To whom & favour, be ascribed ° by angels and fot: ever ean men, honour and praise, ate all men. 1 beh eternity. Amen. Loremii@nar Hawn 9 Ver. ary, All the ads Sid ke are eS me. es si mentioned were the brethren of as k: Sun the apostle’s fellow-labourers in the gos used Philip. iv. 21, 22. where the brethren rien saints or laity. See the Pref, sect, 2. No. 2. 4, 2. To thé churches of Galatia. Here it is churches of eases are ‘net, as the other ¢ that they did not dene these oldetiiible eA po of their great defection from the truth of the Ver. 4.—1. Evil age. Aw@ rine In world, is often put for men of the world and practices. Thus Rom, xii. 2, Ben this age. See also Tit. ti. 2.—Locke is of o or age, here signifies the Mosaic dispensation, that meaning in some passages; ahd because the Jews from that edigpetieutiod! But I do : priety the apostle could call the Mosaic aipliatid 2. According to the will of our God. By i _ died for our sins according to the will of Go that the efficacy of his death as a sacrifice will, or good pleasure of God ; accordingly sovereignty of God, Heb, ii. 16.—Christ’ nee to convince the he abeae that Le ler, that ye ‘Temoved ich 1S not an- * (cs px) but some whotrouble you, peperere the ven, Ais we, or from heaven, each to you (mag i] contrary * to eave ‘preached a, let him be ana- whatever. © Gal. ii i 21, ‘if -1. Contra GALATIANS. iin who called you into the grace of Christ. pases God is said to call men into the grace of the gos- of Chandler’s opinion, that in this passage, Pau/, and not sp poken of. For, as he wrote this chapter to prove lamate an his success in calling the Galatians to the Christian faith, y ioned as one of the proofs of his Ris Ram as it im- that he ¥ was assisted in that work by God. = %.—1. Which is not another. The Judaizing pe, it em affirmed, “that ‘their doctrine concerning the justification f phe he featibces” and other services of the law of Moses, was better gospel than Paul’s ; “understanding by a gospel, a mm God concerning their salvation. 2 tans, that that doctrine, so far from being another, or 1 from lis, ¥ was no gospel at all; consequently deserv- 223 61r avonder that ye are so sooh ree moved Jrom me, who called you inte the gospel of Christ, which promises to sinners’ justification through faith; and that ye have embraced wie gospel, or pretended message from God, concerning your justification : “ 7 Which is not ancther gospel, ox message from God. But some there are, who, on pretence that their dec- trine of justification by the law of Moses is authorized by God, trouble you with doubts concerning my doc- trine, and. wish to pervert the gospel of Christ. *8 They affirm that Peter preach- eth, nay, Mat I myself ‘preach justi- fication by works of law. But even if we who write this, or an angel pre- tending to have come from’ heaven, should preach to you a method of justi- fication contrary to, or different from what we have formerly preached to you, let him be devoted to destruction. 4 Though But the apostle as- but some there eas he = to pertcrl the gospel of Christ. , literally, to overturn the gospel of Christ. ly did by their doctrine. For if men may obtain the T sins by the Levitical sacrifices, the sacrifice of Christ “unnecessary. This Paul plainly declared to‘ the church This the judai- to me we have preached to ony Whitby, ing the Greek commentators, ee wag’ é should be translat- ed, if we preach contrary to what was 224 GALATIANS. 9 To shew you how certain I am of the truth of the doctrine I so preach; As we who write ‘this letter < said before jointly, so now a second time I Paul separately, say, if any wha man or angel, preach to you concern~ ing your justification, contrary to what ye have learned from me, let ee be devoted te destruction. 10 Having twice denounced ie gene struction to myself and to all others, Mm t 1, first preached to you, J now. ask those who say I suit’ my doctrine to the humours of men, Do I by men,Is this denunciation make men my servant friends, or God ? Or do Teck to please 2s bth id men? If indeed I still pleased men, ‘aay Wnia as before my conversion, J should mt td be the servant of Chriss: | 3) enn iy Nh a = ie fm S son 7 & ed, besides what we have preached. “But Stay the athe and even Paul himself, preached things besides what ed to the Galatians. Wherefore if Whitby’s A eo Anathema fell on himself. ' ’ 2. Let him be anathema. The a ostle, absolutel own inspiration, and of the truth of the gospel 1 whic ed to the Galatians concerning’ their justification afraid to foretel, that he, or an angel pretending f heaven, would be punished eternally, rf they preac what he had preached. to'them. And to shew punishment, he expressed it by the word anai one cut off from the congregation of the wo! communication ; or, one separated to. b death. See Rom. ix. 3. note. 1 Cor, xvi. using the word anathema, the apostle ‘insit that they ought to have no intercourse _ should even cast them out of their society. Ver. 10.—1. dnd now, do I make men my. Xii. 20. Wesravees Bazsov, Having made Blast their friend, The expression is elli plied : Having persuaded Blastus to Sas signifies zo obey, Rom. ii. 8. Gal. iii. J thinks the phrase in this verse may be trai s Go dé ; + GO AAS ai 2. I should not be the servant of Christ. fo all those ministers, who either alter or 11 Now I certify you, yen, CONCERNING > 3a 2 have heard, (vee, | certainly, of my be- ur forme in Juda= a that I exceedingly per- uted the church of ad, and laid it waste. * cS 14 And made progress Judaism, * above ma- the same age with fin mine own na- iz more exceed- ealous of the tra- of my fathers. * 24 ‘ 7 ry “eal « el : te burn, si 7 i ‘ J al. 11. GALATIANS. 225 11 Now, because my doctrine hath been disregarded on pretence that I was taught it by men, J assure you brethren, concerning justification by faith, which was preached by me, that it is not a doctrine which I was taught by man, and which I was in danger of mistaking. 12 For I neither received it from Ananias, nor from any of the apostles at Jerusalem, nor was I taught it any how, except by a revelation from Jesus Christ. . 13 To convince you of this, I ap- peal to my behaviour, both before and after I was made an apostle. Y¥¢ have heard certainly, in what manner I behaved formerly, while 1 profcssed Judaism ; that I exceedingly persecuted the church of God, and laid it waste. i4 dnd my enmity to the gospel was occasioned by my making progress in Judaism, {Acts xxii. 3.) above many who were of the same age with myself in mine own nation; being more exceedingly zealous than any of them, in maintaining the traditions of my fa- thers, in which, as 2 Phafisee, I placed the whole of religion. spel for fear of displeasing their hearers, or to gain popu- er. 12. J neither received it from man. If Paul did not receive sel from man, the perfect conformity of his doctrine with the e of the other apostles, is a proof that he was taught it by re- 1 from Jesus Christ. ‘ 3. And-laid it waste. The word exegSey being derived from es to waste and destroy with great fury, as in the 1. And made progressin Fudatsm. Kas xeonertey may d, because I made progress in Judaism. See Ess.iv. 207, d e apostle does not mean the religion contained in the 5 of < and the prophets, but, as is evident from the latt:r 0 verse, that religion which consisted in observing the tra- ions of the fathers, and the commandments of men. . 9; the traditions of wry fathers: "Yhese were what the evan- sts and our Lord called, Mark vii. 5.9. the traditions of the and thetr own traditions ; to shew that they were mere human Ef inventions: 226 GALATIANS. ° 15 But when God, who destined me 15 But « d rom my birth to be an apostle, and separated me_ fre cider: my education with a view ce “womb, to that office, and who called me to called ME. by! g it by his unmerited errsetts, was Was pleased — leased i 16 To shew jis Son to me, that I 16 To reveal h: might preach him to the heathen, as ( sot) to me, risen from the dead, immediately after might preach (a that J did not pensuls any man in Da- Gentiles ; mascus, as having doubts concern- id 1 ing what I had seen, or as needing blo information concerning the gospel ~ which I was called to preach: an dee {oy 17 Neither did I goup to Jerusalem, . AT Neither did to be instructed by them who were up to Jerusalem, to apostles before me; but I went away who were apostle: into Arabia, where there was no a- fore me, but by postle; and having there received awey into Arabia, farther revelations from Christ, and again + Tetul ned 7 studied the scriptures by the light of meagan these revelations, J again returned to wip Damascus, without having seenany as “ of the apostles. tte i nat inventions. It was the characteristic or. a a Pharisee 't traditions as of equal authority with the precep ager the in many cases they give them the preference. 0 them, Mark vii. 9. Fazrly ye reject the remaracdhcas may keep your own traditions. ‘The apostle mentions mis of the traditions of his fathers, and his zeal for them as Jutely necessary to salvation, to convince t a preaching justification without the works of la oe ed to nothing but the force of the truth ¢ ; revelation. ‘ Ver. 16.—1. I did not consult. The oa’ pdptites observes, signifies to. deposit a secret in Here meocandypny i is used to denote the laying « other for advice. —Gal. ii. 6. the oe is Hes different. 2. Flesh and blood. This is a common Matth. xvi. 17. See Ess. iv. 43. Because the verse mentions his not going upto Jeruselem | to fhe tles before him, Guyse thinks the apostle’s meani ng is, that he had no regard to worldly considerations i did. Ver. 17. I went away into Arabia. Luke, i in his s his Acts, takes no notice of the apostle’s journey into » Ara mart. = GALATIANS, 227 Then, after, three 18 Then, after three years from my , I went up to Je- conversion, I went up to Jerusalem m to become ac- to become acquainted with Peter, and with Peter, * being introduced to him by Barna- abode with him fif- bas, who knew how the Lord had appeared to me, JI abode in his house a, tee _ fifteen days. 9 But Z saw x0 other 19 But, though I abode these jostle went into Arabia immediately after he recovered his ; and strength, which had been impaired by the bright light -which Christ was surrounded when he appeared to him, and by terror into which he was cast by that miraculous appearance. heless, since we are told, Acts ix. 19, that after Saul reco- his sight and strength, he was-certain days with the disciples mascus, during which he preached Christ in the synagegues, st interpret the word zmmediately, ver. 1G. in such a manner dmit, that after his tonvetsion he spent a few days in preach- Damascus, and then retired into Arabia: and’ that what is cts ix. 22. Saul increased the more in strength, and confounded ws, @'c. is an account of what happened after his return to Da- us from Arabia. See Harmony, Prelim. Obser. iii. And as promised to tell Saul what he should do, Acts xxii. 10. we doubt that it was by Christ’s direction he went into Arabia, ive farther revelations, and to shun the displeasure of the priests, who as soon as they heard of his embracing the cause 1 he had persecuted, ‘would endeavour to put him to death. the Jews in general were so enraged against him, for going the Christians, that when he returned from Avshi to Da- » such of them as lived in that city took council to kill him, . 23. See also Acts ix. 29. - 18, To become acquainted with Peter. This being Paul’s Visit to Jerusalem since his conversion, the brethren there ed him, suspecting that he feigned himself a disciple, with a betray them. But Barnabas, who probably had learned the lars of his conversion from Ananias, took him, and brought him apostles. (Peter and James) and declared 10 them how. he had the Lord in the way, Acts ix. 27. It does not appear that on occasion any thing was said, either by Barnabas or by Saul, ning Christ’s making Saul an apostle at the time he convert- 1, and concerning his sending him to preach to the idolatrous ie, as related by the apostle himself, Acts xxvi. 16, 17, 18. thin S were not mentioned in Jerusalem till Paul went up council, fourteen years after his conversion, Gal. ii. 2, 7, P: 19. James the Lord's brother. ‘The Helews called all elations brothers.— This James was the son of Alpheus, by y the sister of our Lord’s mother. Sce the Preface to the 2 Epistle 4 328 GALATIANS. days in Jerusalem, I saw mo other of the apostles at that time, except James the Lord’s cowsin- german. . 20 Now the things I write to you concerning myself, to shew that I _ am not an apostle of men, behold in the presence of God I declare with as- surance, I da not falsely represent them. 21 After the fifteen days were end- — ed, J went first into the regions f Sy- inte via, and from thence into my native country Cilicia. 22 And I was personally unknown. to the Christian churches in Judea; so — that I could not receive either my ch commission or ny doctrine from — them. 23 But only tihey heard, that he — put 0 who formerly persecuted the Christians, That he who f was become a zealous preacher f = ¥ Epistle of James. That Paul made so short. a at this time, was owing to Christ, who appeared while in the temple, and commanded him to ey Jerusalem, Acts xxii. 18. The brethren likew depart, because the Hellenist Jews were determin ‘Ver. 20. The things I write to you. From whi ready written, it appears clearly, that for a consi his conversion, he preached the gospel and acted fore he was Peres A any of the spe or b: Wherefore it is evident, that all that time apostle by them, nor racelved any instruction fi Ver, 21. Tile regions of Syria and Cilicia. in Jerusalem who advised him to depart, kin postle to Cesarea, which was a noted -port tov he should go by sea to Tarsus: Acts 1x. 30. thren knew, they brought him down to Cesarea, Tarsus. But the apostle himself informs us, t regions | of Syria and Cilicia. We may therefore embarking at Cesarea, contrary winds foreed bi ports of Syria; ; that altering his plan, he we of Syria - preaching the gospel; and lake Cilicia by land. © Ver. 22. Twas personally inphowent to an iravelling from Damascus to Jerusalem, after his cabia, the apostle, it seems, did not preach, D to any of the charelies 2 in the it cities of Judety. ¥ ae a ad f vee sree. iy Ap. I1.—Virw. GALATIANS. | 228 ‘the faith * which the facts concerning Christ, which for- nerly he destroyed. merly he endeavoured to disprove. 4 And they glorified 24 And they praised God on account on my account, * of my conversion, who had been so h ’ bitter an enemy to them. Bes, fer. 23. Preacheth the faith. In scripture, faith sometimes sig- the act of believing, and sometimes the thing believed. Here ignifies, she things believed by the Christians; namely, the mira- of Jesus, his resurrection from the dead, his ascension into hea- , his being the Son of God, and the very Christ, Acts ix. 20, All which facts, Saul, while he acted in concert with the chief , endeavoured to destroy, that is, to disprove. . 24.-Glorified God on my account. The apostle mentions thanksgiving of the churches of Judea, for his now preaching aith which formerly he destroyed ; because it implied, that | believed him a sincere convert, and were persuaded that his: sion would be an addition to the proofs of the divine original EE CHaP. I. View and Illustration of the Facts related in this Chapter. ROM the history which the apostle gave of himself to the Galatians in the preceding chapter, it appears, that from je of his conversion, to his coming with Barnabas from tsus to Antioch, he had no opportunity of conversing with ostles in a body; consequently, in that period he was ide an apostle by them.—In like manner, by relating in ‘ hapter what happened, when he went up from Antioch Tusalem fourteen years after his conversion, in company farnabas, and ‘Titus, a converted Gentile, he proved to Galatians that he was an apostle, before. he had that meet- ) with the apostles in a body, ver. 1.—For at that time, instead eiving the gospel from the apostles, he communicated to m the gospel, or doctrine which he pteached among the ido- fous Gentiles : not because he acknowledged them his su- S$, Or was in any doubt about the matter; but lest it ight have been suspected that his doctrine was disclaimed by apostles, which would have marred his success among the tiles, ver. 2.— And to shew that the apostles, to whom he inmunicated his gospel, approved of it, he told the Galatians, pt not even Titus who was with him, though an idolater be- fe his conversion, was compelled by the apostles to be cir- mcised, although it was insisted on by the false brethren, @ endeavoured to bring the Gentiles under bondage to the law 230 GALATIANS. Vinw. law, ver. 8, 4..-And that he and Titus did not yield least to these false brethren, by obeying any part of the | a condition of salvation, for so much as an hour; th truth of the gospel might remain with the. Galatians, the Gentiles, ver. 5.—Next, to shew that the apostles greatest note were by no means superior to him, Paul aff that from them he received nothing. For however muc had been honoured by their master formerly, these ap added nothing either to his knowledge, or to his power, his authority as an apostle, ver. 6. -—But on the contrary ceiving that he was commissioned to preach the gospel Gentiles, as Peter had been to preach it to the Jews, ver. Because he who fitted Peter for preaching to the Jews, h ted Paul for preaching to the Gentiles, by bestowing o the gift of inspiration, and by enabling him, not only to miracles in confirmation of his doctrine, bat to commit the spiritual gifts to his converts, ver. 8.—The haa y things, instead of finding fault either with his doc t his practice, James, Cephas, and John, who were postles in point of repytation, gave him the ms ha fellowship; thereby acknowledging him to be an apos equal authority with themselves, and equally commissi oF Christ to preach the gospel to the Gentiles, as they v the Jews, ver. 9.—The only thing they desired of him w exhort the Gentiles to contribute forthe relief of a pes ' = a Moreover, to make the Galatians fully sedans of h 5 rity as an apostle, and of his knowledge in the gospel ; told them, when Peter came to Antioch, after ie an opposed him openly, because he was to be blamed, ver. For, before certain persons, zealous of the law, came t tioch from James, Peter, who had been taught by a vis call no person unclean, did eat with the converted idol Gentiles ; but when these zealous Jewish believers were he withdrew for fear of their displeasure, ver. }2.—And of the brethren in like manner dissembled; in so mucl even Barnabas was carried away with their dissimulation 13.—But this behaviour being contrary to the truth” gospel, Paul publicly rebuked Peter for it, in the heat all the disciples at Antioch. And because, after givin that reproof he explained to the church, the true doct the gospel concerning the justification of sinners, he it proper to give the Galatians a short; account of ~ which he said on that oc¢asion, ver. 14,—-21.—And not appear that Peter, when thus reproved of Paul, of thing in his own defence, we may believe he knew the tf} and acknowledged publicly, that obedience to the law of Mi eee VEY GALATIANS. 231 necessary to the salvation either of the Jews or of the Or, if he did not make this acknowledgment ver= ilence on the occasion was equally expressive of the Y ter’s behaviour towards the jdnlatbd converts in Antioch, z proceeded, not from ignorance of the truth of the gos- ut from an unreasonable fear of the displeasure of the ish believers, it-serveth to shew us, that one’s ge is not always of itself sufficient to prevent one from o sin: as his denying his master on a former occa- weth, that the resolutions which even good men form, onstantly followed with the performance of the duty on: But that in every case, the assistance of God is , to render one’s knowledge of what is right, and pose to do it, effectual in practice: And that the per- o hath made the greatest proficiency in knowledge and rs to be diffident of himself and humble, agreeably RANSLATION. CoMMENTARY. - Ji. 1 Then, CHAP. IL. 1 Then within fourtcer az) within four- years from my conversion, I went up *IT went up again to Jerusalem with Barnabas, Ter. 1. Then within fourteen years. As the clause, chap. i. 18. ‘three years, signifies, three years after Paul’s conversion, able to think, that the clause, within fourteen years, in , signifies, ual Sourteen years from his conversion. Saul’s n happened in the end of A. D. 36. or in the beginning year 3%. Wherefore, his going up to the council of Jerusa- ‘hin in fourteen years after his conversion, fixes the date of the ilte A.D. 49. See Paul’s life, Proofs and !!lustrations, v. behis, account of himself, the apostle passes over what Baise in in the period between his going from Jerusalem into the re- Syria and Cilicia, three years after his conversion, and his p to Jerusalem here mentioned. But Luke, in his history s has supplied that emission. For he informs us, that ned in Cilicia and its neighbourhood, till Barnabas came and carried him to Antioch. At Antioch they abode a , Acts xi. 26. after which they went to Jerusalem with ver. 30. and having finished that service, they returned to Acts xii. 25. and abode till they were sent forth by the st to preach to the Gentiles, Acts xiii. 2—From the ac- which Luke hath given of that journey, we learn, that they rough many countries of the Lesser Asia, and planted in various cities; then returned to Antioch, and abode p with the. —— Acts xiv. 28, till on this occasion they went 232 GALATIANS:; uy taking with me Titus also, one of the again to Je idoiatrous Gentiles whom I had con- Barnabas, silk gw verted, (ver. 3.) Titus also. 2 And I then went up by the direce _ 2 And I went t tion of Christ ; and after declaring in 9a oruaanoy) by r public, the success of my ministry, tion, * and comm went up to Jerusalem with Titus, as the apostle here ‘atl therefore havmg been at Jerusalem with the alms before he with Titus, the word wadw, again, signifies simply the repeuitl the journey, without marking whether it was the second or t since his conversion. In his second journey with the lm probable, he saw none of the apostles. For we are told the reo of Antioch sent their alms, not to the apostles, but to the by the hands of Barnabas and Saul, Acts xi. 30. ae, Ver 2.--1. 2 went up by revelation, ‘This circumstan e | that the occasion of the present journey was of great ix ‘We may therefore believe it was the journey, the ¢ the church at Antioch, Paul and Barnabas raha th pose of consulting the ‘apontles and elders in Jerusalem, cone the circumcision of the converted proselytes, of which I given an account, Acts xv. See Pref. to Galat. sect. question having occasioned great dissentions at Acitioehy very existence of the gospel depending on its decision, it sary to determine it in the most public and authentic mantier, of all the methods that could be devised for that purpose, to the apostles, the elders, and the church of Jerusalem, was | the most effectual. For if after due deliberation on th 7 they declared the Gentile proselytes free from the law of I J a term of their salvation, their decision wonkd have ¢g with the whole body of the disciples. Besides, as the that venerable assembly was to be founded on the witness Holy Ghost had borne to Cornelius, and the other unci ou Gentiles who were with him, by falling on them whi ad Pe speaking to them, Acts x. 44. as ‘he fell on the one | twenty at the beginning, Acts ii. 4. the assembling of the: and elders, and brethren, in so solemn a manner, to decide t tion, would be of great benefit to the church in after pia the descent of the Holy Ghost on the first Gentile « mentioned as the ground of their decision, the truth of th miracle would, by the united. testimony of such a mu i dible witnesses, be put beyond all doubt. This obs a a beautiful light on the expression in the decree, ‘Acer seemed good to the Holy Ghost, and tous: It seemed mre Ghost, who hath borne witness to the uncircumcised Ge shedding down his gifts upon them ; azd to us, who have terpreted the import of that weitiibsal In this view, ied brethren are mentioned with great propriety in the decree with the apostles, Acts xv. 23, gs as well as the a GALATIANS. 233 ee the gospel I explained to the apostles, the gospel preach (») tothe which I preach to the Gentiles: But ‘ ; but privately to avoid offence, | did it privately to ™m who were of re- them who were of greatest reputation, Jest perhaps 1 namely Peter, James, and John, n, or had run (ver. 4.) /est perhaps, being suspected Ve. to preach differently from them, m future and past labours might become useless. wever, (3%. 110.) ~ 3 However, that the apostles to ’ en Titus, who was whom I communicated my gospel, me, (a, 16.) though acknowledged i it to be the true gospel was compelled of Christ, is evident from this, that circumcised, not even Titus who was with me, i) informed of the effusion of the Spirit on the uncircumcised , and were well qualified to attest that extraordinary event. vantages which would attend the decision of this question by stles, elders, and brethren, in Jerusalem, being so great, that as suggested by revelation to Paul. And he having com- | it to the church at Antioch, they sent him and Barnabas alem, to lay the matter before the apostles and brethren. ore, though Paul was sent by the church at Antioch, yet if directed by a revelation, made to Paul, to send hima, he ily say, He went up by revelation. ; of opinion, that the journey” to Jerusalem, of which the ks in this passage, was posterior to the council. But as evidence that Paul and Barnabas travelled together any er they returned to Antioch from the council, but rather /to the contrary, Acts xv. 39. that opinion cannot be. ad- Beza thought this a journey not mentioned in the Acts, ) Paul and Barnabas made to Jerusalem, after carrying the before they went to the council. His opinion he founds at Peter could not have refused to eat with the Gentiles, to the council, as he is represented by Paul to have done is s journey. But the answer is, Peter’s behaviour did not 1 ‘ignorance, but from fear; for he was equally well in- of the freedom of the Gentiles from the law, before the il as after it, as is plain from his speech in the council. And his behaviour is termed hypocrisy, which it could not be, roceeded from i ignorance. em who were of reputation. The Casels as Begs observes, ase vas Oovevras, men of appearance, for res edoxytsivac, were in high estimation with others. By afterwards adding rer. 6, and svAc: svat, ver. 9. the apostle, according to his ter, shews us how to complete this elliptical phrase. in vain. This is an allusion to the race. For he is said run in vain, mio loses the prize. ler a Was compelled. HymeynacSn. This word hive: as in seve- Gg tal 234 CALATIONG. though a converted Gentile, qwas com- peled to be circumcised. 4 On account even of the secretly i in: troduced false brethren of the Jewish nation, who pretending to be Chris- tians, came in privily to our meetings who came in_ pri at Jerusalem, to find out and con- spy t our liber demn our freedom from the law of we have by Chal J Moses, which we Gentiles have ob- that they might br: tained by Christ Jesus’s gospel, that into Pyedesee they might bring us into bondage under the law. pe - 5 To these false brethren, I did not . 5 To whom wv § give place by subjecting Titus to the place by alee: ny law of Moses, not even for an hour. 110.) not even 1 f This fortitude I shewed, shat the» hour, that the tr truth of the gospel concerning the free- the gospel te nig | dom of the Gentiles from that law, main il en ar might remain with you and all the a Gentiles. help sss 24) NR wt 1 poh by Po, ‘ ral other passages, signifies 10 be compelled, not tafe bn persuasion. See ver. 14. and chap. vi. 12. Ver. 4.1. On account even ofc. ‘This clan _ with the last words of the preceding verse, in the fol Was compelled to be circumetsed, on account even of t duced false brethren. Awe 05. Bena. thinks Orie here ii But this makes no difference in the sense.» Ae is wanti MSS. The apostle’s meaning is, that Titus was not co ihe apostles and elders at Jerusalem, to be circumcised, on a even of the false brethren, who when they found that Titu circumcised, complained, I suppose, of Paul t iecbee aren on that account. By informing the Galati communicated to the chief apostles, the gospel w! the Gentiles, not even Titus, who vase Geanien be circumcised, Paul gave them the most convincing doctrine concerning the freedom of the Gentiles ed by the other apostles. eg 2. Secretly introduced false brethren. These “brethren x duced into the meetings which Paul had with the apostes, by of their acquaintance secretly, that is, not ‘Knowing thei racter. Ver. 5.—1. Not even for an hour. The Giemoat ch aad V. ulgate version, want the negative particle here. Anc 1M opinion that it should be expunged.. But the whole str epistle shews that it ought to be retained. See chap. v 2. That the truth of the gospel. Truth, and truth of ro used chap, ii. 14, iti. 1. v. 7, to denote the freedom of tt trom the law of Moses. ou ap._Il. 6 (As, 104.) Besides, am them who were of re- ion (see ver. 2. note ECEIVED - NO- whatever they nerly, is DO Mat- > me:— God accept- not the persons of *, For to me they were of reputation unicated nothing. e Gal. i. 16. note !.) 7 But, on the contrary, weeiving that I was en- sted with the gospel of 1 uncircumcision, * e- mas Peter WAS WITH ‘of the circumcision : t he whe wrought ‘wa dly in Peter, (as, |.) in order to the a- Jeship of the circum-., sion, wrought inwardly . me, *-2n order to ‘RT the Gentiles.) =x 5 = “ GALATIANS. 235 6 Besides from the greatest of the apostles I received nothing : Whatever they were during their attendance on Christ, is no lessening of me as an a- postle. God does not shew favour to men, of account of external advantages. He did not raise them, who attend- ed Christ during his ministry, above me. or to me they who were of greatest reputation, communicated nei- ther knowledge, nor spiritual gifts, nor authority: Far less did they pretend to make me an apostle. 7 But on the contrary perceiving by what Jesus said when he appeared to me, that the preaching of the gospel to the Gentiles, was committed to me, even as the preaching of the gospel to the Jews, had been committed to Peter '; 8 For God who wrought inwardly in Peter the gifts of inspiration, and miracles, and languages, to fit him for preaching to the Jews, wrought in- _wardly also in me, the same gitts, in order to fit me for converting and in- structing the Gentiles, in every coun- try whither I was to go. Ver. 6. God accepted not the: persons of men. THe does not shew sur to any man on account of his birth, office, riches, or any ex- circumstances, Job xxxiv. 19. ‘The apostle’s meaning is, that i did not prefer Peter, James, and John to him, because they were es before him: far less did he employ them to make him an 7. That I was entrusted with the gospel of the uncircumcision. hich is the genitive of the object, means the gospel which preached to the uncircumcision, - By saying that he was with the gospel of the uncircumcision, even’ as Peter was of the circumcision, Paul put himself on a level with Peter, ner, his withstanding the converted Gentiles, is a fact utterly inconsistent etended superiority of Peter above the other apostles, ined by the Roman pontifis, for the purpose of aggran- themselves as-his successors, above all other Christian bi- eter publicly, for withdrawing . 8. Wrought inwardly also in me. For this translation of ge, see 1 Cor. xii. 10. note 1.—In this and the preceding verse, apostle shews the grounds on which James, Péter, and John, ac- 2 knowledged 236 9 And thus knowing the grace of apostleship (see Rom. i. 5. xv. 15, 16.) which was bestowed on me, James, and Peter, and John, who were esteem- ed chief supporters of the church, gave to me and Barnabas their right hands, in token of my fellowship with them in the apostolic. office, and in token that Barnabas was ‘sent forth by the Holy Ghost, to preach the ospel to the Gentiles: and’ agreed f, that we should travel among — the Gentiles, while they preached ‘to the Jews m Judea. 10 The only thing they desired was, that we would remember to make col- lections for the poor among the Gen- knowledged him to be an apostle of equal authority ph sberagl as mentioned in the following verse. Ver. 9.—1. Who were thought to be pillars. "Or doxsy" Pillars bemg used to support and mek dings, the apostles are fitly called pillars, because they were supports and ornaments of the church. . This'title, Lightfoot so where tells us, the Jewish doctors gave to the members of the § 1 Cor. vil. 40. note. Sanhediim. 2. The right hands of fellowship. Barnabas, anal wha had preached salvation to the idolatrous Gentiles, without sess Wherefore, by giving th right hands of fellowship, the three apostles ‘acknowl : be. true ministers of the gospel, each according to the ie Paul they acknowledged'to be an be eh: And Baenebs v ed to be a minister sent forth-by the Holy Ghost to preach th This distinction it is necessary ‘to mak H cause it doth not appear that Barngbas was an sense of the word, The candour'which the apostles at Jerus shewed on this occasion, in acknowledging Paul as a brother ap is remarkable 5 ; and deserves the imitation of all the mine gospel, in their behaviour towards one another. _ In pursuance of this agreemen three apostles abode for the most part in Judea, till ‘Ten salen destroyed. After which, Peter, as tradition informs us, went t bylon and other parts in the east 5 and John into the less where he was confined some years in Patmos for the tes Jesus, Rev. i. 9. But James was put to death at jearslem i pular tumult, before that city was destroyed. Ver. 10.—1. That we would remember the poors The inaua dea expected especial attention and assistance from their brethre them to obey the law of Moses. particular commission. equal authority with themselves. pel to the Gentiles. 3. They to the circumeision. GALATIANS. ship *, that we sa Cua 9 And knowing th which was bestowed James, and Ceph ya John, | who were " | to be pillars +, me and Baruabi ‘ right hands of Fel Go to the Gentiles, | there the circumcisio 10. “Only DES that we would rer nem the alt ae which 2 ¥ ii as they apostle im the ¢ 4] rar. If. “GALATIANS. 237 also made haste to tiles; which very thing I also made Ba AE ple Haste to do, among the converted Gen i; tiles in Antioch. (as 104). More- ' 11 Moreover, to shew that as an. in Peter came to apostle,’ Peter is not superior to me, »l opposed him inform you, that when he came to tie: he Antiosh after ‘the council, I opposed lamed Pah bo ss aie in the eck of the phiices 5 ; and « even Baik such Gentiles as became proselytes to a Sac Paul’s ‘Life, Ilustrat. No. xxv.—The apostles there- ed the converted Gentiles to pay the same attention to their an brethren in Judea, which the Jews paid to their Jewish hin the mother country. lich very thing I also made haste to do. he three apostles _ptoposed to Paul and Barnabas, to make collections among the Gentiles as they converted, for the relief of their poor in Judea, Paul readily Agreed to do it ; but from a more principle than’ merely that of relieving the necessities of the as the Jewish believers were extremely unwilling to as- h the converted Gentiles, Paul hoped, that the kindness, doubted ‘not the Gentiles would shew in relieving their ethren, might have ‘a happy influence in uniting the two e harmonious body, or church.." W erefore, as the Jewish be- Antioch had formerly sent relief to the brethreg i in Judea, jands of Barnabas and Saul, Acts xi. 30. the apostle, when urned from this. interview to Antioch, proposed the matter, delay, to'the Gentile converts there, in the persuasion that ould cheerfully comply with his request. This | think is in his telling the Galatians, that after the three apostles de- would Rho yi il dey S made haste to do that very ek, Peter came to desoti. - Antioth was sata on the s, in Syria; and:being the seat of the Macedonian empire in as inhabited chiefly by Greeks ; and soon became)as re- e for the i ingenuity and learning aly its inhabitants, as for the yO its situation, the magnificence of its buildings, and the "its commerce. ‘Hence Cicero, in his oration for Ar- poet, c. 3, says, “ Primum Antiochie (nam ibi natus est) Jebri quondam urbe et copiosa, atque eruditissimis ho- alissimisque studiis adfluenti,” &c. The inhabitants of hoch being of this character, it was much to the honour of the that “numerous and ‘flourishing church was so early gather- a people so improved and intelligent,—This interview with Antioch, is thought by some’ to have happened before the See. Gal, ii. 2. note 1. at the end. ; opposed hum personally. To shew what kind of interpreters pture some of the most learned fathers were, I will observe, exomie translates the phrase xara meocwmer, in this verse, ed um, 258 GALATIANS. church, {ver. 14:) because in this very affair ae the Gentiles, he was blame- able. ‘ "12 For before certain persons zeal- ous of the law, came from James, he used to eat with the converted Gentiles in Antioch. But when they arrived he withdrew and separated himself were come,h trom these, as if it had been a sin to and ‘puted dum faciem, that is, in appearance ; and supposes Paul's mee be, that he and Peter were not serious in this « dispute, bi holy kind of dissimulation, endeavoured, on the one Sane .satisfaction to the Gentiles, and on the othekt not to offend — By such interpretations as these, the fathers pretende d to the deceits, which they used for persuading the Dyatbiens § to 1 the gospel. nig 3. Because he was to be blamed. ‘Though a gift of ; bestowed on the apostles, secured them from error in| d not preserve them from all imprudence sin: In- plain from this instance. Wherefore the 1 ( advanc in knowledge or virtue, warned by Peter’s poche heed lest they fall. ‘The meekness and candour wi behaved, when rebuked by his brother Paul, deserves (see Illust#ation,) and is highly worthy of ‘the imitation sters of the gospel, and of all Christians.“ . Ver 12.—1. Certain persons came from Fame The ; came from James, I'imagine, were messengers ;who had the church at Antioch, to know his opinion concerning tl from among the idolateoee Gentiles. For as there wer sort now in Antioch, the brethren there might think it inquire, whether they were to be Be eo be the decree cerning the proselyte converts. And seeing Peter refused t the Gentiles, after the messengers mt tal James, conjectured that James gave it as his opinion, ae th heathenism, as well as the converted proselyte: the four necessary things. For although he knew the matter equally with Peter, ver. 14. he may have thoug to bind these precepts on the converted idolaters, for’ ing the more zealous Jewish believers, who with a deg which it is difficult now to form any notion of, insisted on tl trous Gentiles observing the “for precepts. “©The othe Antioch, who like Peter knew the truth, dissembled same motive. And the defection was so general, himself joined in it. Nevertheless Paul singly ae the torrent ; and by his zeal and courage maintai trine of the ‘gospel concefning the Gentiles, in spite of bat position. « Rei: ba othe when I saw did not walk ’ all * Tf thou y, fivedst after “of the Gen- of them of the circumcision. with the proselytes of the gate, Acts x. 28. xi. 3. some ~ aitted to them being unclean to Jews. Was carried away with them. Chandler observes, that ; Og amaye signifies to carry or drive away a person ee it signifies to carry away by the force of au- in opposition to judgment and conviciion. to Peter before them all. settee of some of their meetings for public worship. occasions it was usual, after the reading of the law and ‘§ive the assembly exhortations. eproving Peter, Paul acted not only honestly, but ould have been mean to have found fault with back, withopt giving h him an opportunity to vindi- could have done it. ce, may ‘have been suffered to fall, the more effectu- tenance the arrogant claims of his pretended suecessors and nfllibiity. E ‘GALATIANS. 239 eat with them. Bat the trie feason was, his being afraid of the converted Jews. 13 And the other Jews alte hy ype crised with him, abstaining from the tables of the Gentiles. So that even Barnabas, who with me had preach- - ed salvation to the Gentiles without the works of the law; (Acts xiii. 39.) was carried away with them by their hypocrisy. 14 But when I saw, that such emi- nent teachers did not walk rightly, ac- cording to their own knowledge of the true doctrine of the gospel, I said to Peter in the hearing of them all ; in the hearing of Barnabas, and all the Judaizers ; 7f, in the house of Cor- nelius, thou, though thou art a Jew, livedst after the manner of the Gentiles in respect of meats, and not after the manner of the Jews, because thou knewest the truth respecting that matter, why now compellest thou the converted Gentiles to obey the law, by refusing to eat with them,’as if the distinction of meats were necessary to their salvation ! > The Jews reckoned it un- This happened, proba- See Acts xiii. 15. Perhaps Peter, ‘in this and in Ver. 240 15 Ladded, We apostles who are Jews by birth and education, and not idolatrous Gentiles, who are ignorant of God, and of his will reaper ey the salediior of sinners. 16 Knowing by the law and tlie a prophets, as well as by our own in- spitation, that man is not justified by qworks of law, but only through the faith which Jesus Christ hath enjoined, even all of us have believed in Jesus Christ, that we may be justified by the faith which Christ hath enjoined ; and have not sought justification by works law. For, by performing works of by /aw, whether it be the law of nature, ot of Moses, #0 man shall be justified atthe judgment. See Psal. cxliii. 2. 17 But if while we apostles seek GALATIANS. Ps $y — 15 We. we Jews by nature, ! Eph. ii. 3. note . not sinners of the futh of Ta 2 even we have | ) in Jesus iis ‘ may be justified the faith a be works its a1 ‘on vl Be be jai i be justified by the faith of Chrish, ing | even we ourselves are found sinners, by practising the rites of the law of Moses as necessary to salvation, con- trary to our conscience, will Christ Ver. 15.—1. We who are Jews by nature, &e. As part of his discourse where the apostle speaks only of Peter, he meant to speak of all the teachers of the g second part, where he describes his own state, he i in fact d state of believers in general. 2. And not sinners of the Gentiles. On this Whitby en the word simers in scripture, signifies great a that the Jews gave the Gentiles that appellatio idolatry and other vices. Accordingly Matth. of man is betrayed into the hands of sinners, hands of the Gentiles ; as is plain from Matth. xx. 1 Ver.16—1. Man is not justified by works of | Ww. s& eerywy vows, without the article, because Yet-I acknowledge, that there where the word yegees without the article, signifies & every law whatever. See Ess. iv. 69. 2. Through the faith of Fesus Christ. of the object, but of the agent. — note. nd habitual |, On act aa ‘the prop yom faith of Jesus Christ, is the gospel of Fesus Christ. — derstand the apostle as meaning, the faith which Sch joined as the means of men’s justification. e § See Ess. iv. and : For this GALATIANS. 241 promote such iniquity, by justifyin the who delnde ih iets a Lt 4 ter of such importance ? By no means. 18 For if we re-establish by our ictice, zhese rites aS necessary to salvation, wich in our preaching, we declared not necessary, we certainly make ourselves transgressors by de- ad ceiving others. , 91.) Besides, 19 Besides, to shew the folly of law have died seeking to be justified by law, I told iva Gacw, 197. the Judaizers, that myself a transgressor. Hammond thinks the § signifies (iransfuga) a deserter, or aposigie. And in his ojinion observes, that Ju/ign was called 3 rageea- deserting the Christian faith. Bui the common of this clause, in which the ordinary sense of the original ven, agrees better with the context. __ pals 9. J through law have died by law. The words souw, and Ocw pei: not of she object, but of the ie or instrument. v. 25, aad Rom. vi. 10, 11% notes—That /aw here signi- f lin general, may be inferred from its being said, | die ty Jaw. For it was not by the curse of the law of Adam and his posterity died ; but the threatening annex- W given in paradise : and which, thou gh published in the Ses, Was not, properly speaking, the cause of that law, but e of the law of nature. See Gal. iti. 10. 13. notes. 20. Christ liveth in me. ‘Toshew the advantage which be- derive from Christ’s government, they are called Ais bady, as H \ ; being . 249 GALATIANS. View. 21 I do not like the Judaizers, set 21 J. do not | c aside the mercy of God in giving his the grace: of God. Son, by teaching justificationthrough righteousness. J Si works of law. For if righteousness Jaw, then certa is attainable through law, then certain- ve ead = Bre ly Christ.hath died in vain. He need not have died to deliver us from the curse, and to obtain eternal life for us. being animated and directed by him. And Bi is ail them ; namely, by the influences of his Spirit dwelling in then vili. 11. and enabling them to put to va. the deeds of ver. 13, - ee CHAP. Hl. View and Illustration of the Reasonings i in Hie Ch T Pauw having by many arguments proved apostle, and shewed that his knowle given him by immediate revelation from jour in this, and the following chapter, to treat of — dispute between him and the false teachers. that no man could be justified but by the law ¢ cause the pardon of sin could be obtained only | 9 ments which it prescribed: and therefore they vet 1 : tiles to become Jews, that they might have the benefi Oo} atonements. But to impress Ae ee the more st with a sense of the danger of that doctrin he sponte them with want of understanding for liste d of their not obeying the truth, as the ef tion, ver. 1.—Then, by asking those who Judaism, whether they had received beying the law, or by obeying the mee : obedience to the law, was not necessary to men _with God, ver. 2.—And taxed them with folly, | becat having had their acceptance with God, in ‘the a tion, sealed to them by the gifts of the Spies hie to make themselves more acceptable, by performing th monies of the law of Moses, which ig ae flesh, ver. 3.—Besides, by that course, they dere foe sufferings for if udaism of so use, ver. 4.—And | his rebuke, he asked them, whether he had comm spiritual gifts to them, to prove that men are saved tl bedience to the law of Moses, or to prove that they af ‘through obedience to the gospel ? ver. &- 4p, UL—View. | GALATIANS. 245 hat follows, the apostle overturned the doctrine of the ;more directly, by observing, Lhateven Abraham hims stified, not by works like those of the law of Moses $ 1 the gospel ‘method of faith counted for righteousness. hat they who like hin believed in God are Abraham’s entitled to all the blessings of the covenant, ver. 6, d that God having determined to justify the nations by reached the gospel, or good news of his determination, raham, saying, ‘ In thee shall all the nations be blessed,” i And therefore, in every age and nation, they ene od shall be blessed with Abraham, by having their yunted to them, as his was to him, for righteousness, —Whereas, according to the law of Moses itself, e- who seeketh justification meritoriously by the works | v, most certainly is condemned by its curse, ver. 10. to prove that by the law of Moses no man is justi- sight of God, the apostle appealed to the Jewish testifying that. doctrine, particularly Habakkuk, ver. sides, the law does not require faith, but obedience to fl epts, as the condition of the life which it promises, ver. Therefore, every sinner being doomed to death by the : of the law of Moses, no person can be justified by that But Christ hath bought us off from the curse of the oses, which is in fact the curse of the law of nature, nently from law itself as a rule of justification, by dy- us, ver. 13.—That the blessing of Abraham, the blessing cation by faith, which, in the covenant with Abra- 0. _ promised to bestow on all nations through his ht come upon the Gentiles through Christ Jesus ; iat they might receive the gifts of the Spirit, promised seal of their title to justification and eternal life by faith, cause Isaiah, as was observed Ess, v. sect. 5. had lap. Ix. 3—5. that the Gentiles were to come to Jews, and that they were to be converted to them, ws (Ess. v. sect. 6. ) contended, that the blessings of the $ Abraham’ s seed, was to be accomplished by the bracing Judaism, and by their receiving justifica- e Levitical atonements. Wherefore, to overturn ot n, the apostle reasoned in the following manner. an covenant is not set aside, or altered, after it is l, except by the contracting parties, ver..15.—But the es covenant, concerning the counting of the faith nations for righteousness, were made, not only to Abra- A to his seed: particularly this promise, « In thy seed ’ | the nations of the earth be blessed.” He does not say, ‘in seeds, as speaking concerniag a multitude of children, er a - buc - DAd GALATIANS, View.—CHat but as concerning one person only ; “ And in thy seed is Christ,” ver. 16.—I therefore affirm, that this coy which was before ratified by God, concerning the b essi the nations with justification by faith through Christ; in « quence of the promise made to Abraham as the federa of believers, the law which was given four hundred and years after, cannot annul, so as to abolish the promise, | troducing a method of Ddlessing, or justifying the natic ferent from that established by the promise; ver. 17.—Fa if the inheritance be obtained by works of law, it is nol bestowed by promise; yet God bestowed it on Abrahan his seed, as a free gift, by promise, ver. 18. Ye wil! perhaps reply, If neither the inheritance, nor | fication, is obtained through the works of the law of } why was that law added after the covenant was made Abraham ? It was added for the sake of restraining the from transgressions, and more especially from idolatry ; was to continue till Christ the seed should come, to wl was promised, that the nations should be blessed with jj cation by faith, through him, Moreover, the law being to the covenant for this other purpose, namely, to mak Israelites sensible that they were sinners, anc that displeased with them, it was delivered by angels into of a Mediator, ver. 19.—¥For a mediator is not em tween persons in good agreement with one another, From these things it followed, (though the apostle drawn the conclusion,) that a law which was give the Israelites sensible they were sinners, and which | condemned every sinner to death without remedy, c be intended for their justification.—Is the law of which makes us sensible of our transgressions, and to its curse, inconsistent with the promise of ju faith? By no means. ‘That operation of law, on sheweth the absolute necessity of the promise. Jaw could have been given, capable of desing us from temporal and spiritual, certainly righteousness might ha obtained by such a law, ver. 21.—But the law tained in the scripture, instead of communicatin and eternal life to any person, hath shut up a gether in prison, as sinners sentenced to death, mise of justification, now published in the gospel, formed to all believers, ver. 22.—Wherefore, be pel was introduced, Jews and Gentiles were it condemned criminals, and shut up together under the ¢ of law, so as to be obliged to have recourse to the mi justification by faith, which at the beginning was but impe fectly discovered, but which was afterwards to be fullyt 7 ~ + rab. HI. GALATIANS. 245 | ‘to all in the gospel, ver. 23.—-So that the law was our sgue to bring us to Christ, that we might be justified by r. 24,—-But the method of justification by faith, being iversally made known in the gospel, Jews and Gentiles longer under the pedagogy of the laws of Moses, and re, vet. 25.-~ Besides, ye Jews and Gentiles are all the ; of God, and heirs of eternal life, through your faith in is Christ. So that to your being the sons of God, it is not ary to subject yourselves to the law of Moses, ver. 26.— t your baptism ye professed to put on the temper of , ver. 27. -And where this is really done, there is in the bel no preference given to men, as formerly under the law, account of their descent, their outward condition, or their ; but all are equally honourable and equally beloved of as his sons, who possess the temper and virtues of Christ is, ver. 28.—And with respect to you Gentiles, if ye are ist’s brethren, by possessing his temper and virtues, cer- ye are Abraham’s seed, and heirs of the heavenly country, ling to God’s promise, ver. 29. ‘TRANSLATION. CoMMENTARY. | P. Til. 1 Osensee CHAP. HI. 1 The doctrine of latians, who hath justification by faith is so full of you, * not toobey comfort, and the proofs of it are so th, to whom visibly clear, that I must ask you, O senseless Christ was set Galatians, what false teacher hath de- crucified (w) for ceived you and turned you from the gos “if pel, to whom plainly Jésus Christ was set forth crucified ‘for you, in order to procure you eternal life ¢ : 1.—1 Senseless. The word avenro:, properly signifies persons | of understanding ; also persons, who, though they have under- ding, do not form right judgments of things, through want of con- ‘ion. ve Vho hath deceived you 2 The word @acxavs, signifies to fascinate, rive one of the use of his faculties, by looking on him. Hence Nescia quis teneros, oculo mihi fascinat agnos. ‘Lhe word is used se for deceiving one with false appearances, after the manner slers: in which sense I understand it here. jet forth. Teoryeadn. This word was-used to denote things 1 on tables, and hung up to public view. . Crucified for you. The common translation of this clause is not _ Christ was not crucified among the Galatians: but he was ed to procure justification by faith for them. And this fact een published to the Galatians, in the plainest manner by the Ver. 246 2 This only would I ask you, who are gone over to Judaism 3 On account of performing the works of the law of Moses, received ye from me the ifts of the Spirit, whereby your ac- it with God was some ? Or on account of your yielding the obedience of faith? When t communicated the gifts of the Spirit to you, few of you had any knowledge of the law of Moses. 3 Are ye so senseless, that having be- gun to live acceptably to God, under the gospel, ye now attempt to make yourselves perfect in point of accept- ance, dy pertorming the rites of the law of Moses, whose only use is to purify the flesh? = Ver. 2.—1. Received ye the Spirit. As Christ himself was d ed to be the Son of God, by the descent of the Spirit upo his baptism, so the spiritual gifts called the Spirit, or the | GALATIANS. Crap learn from you (&, On account of he 1 of the law, receive the Spirit? * Or ( account of the be f of faith? _ 8 Are ye so sen the Spirit, ye now yourselves perfect (m voice) by the flesh Acts x. 44, bestowed in the apostolic age, on believers at th tism, demonstrated them to be the sons, or people of Gad, an of the promises, Gal. iv. 5. Hence the Spirit, from whom proceeded, is called the Spirit of adoption, Rom. viii. 15. so the Jewish believers, when they heard of the descent of Ghost on Cornelius and his company, immediately conclu God had granted them eternal life, although uncirc Galatians, therefore, in the gifts of the Spirit, having so el of their being accepted of God under the gospel, as his sons, we der no obligation whatever to obey the law, in order to their h ing the sons of Abraham, and heirs of God. See ver. 7. 2. Or on account of, tas cxons misews, the obedience of fa and in ver. 5. the word axox signifies obedience, as also xv. 22. LXX 10s axon, Behold chedience is better than sa like manner, the compounded word wwgaxen, signifies @ Rom, v. 19. a Ver. 3. Having begun in the Spirit, &c. The gospel Spirit, because it was given by inspiration of the Spirit, men to worship God in spirit and in truth; because all are calculated to purify the Spirits of men 3 and becaus the assistances of the Spirit of God, to enable men to obey —On the other h 1 the law is called the flesh, because nal form of worship by sacrifices and purifications of the it prescribed ; because that form of worship did not clea’ science of the worshipper, but only his body : and because ites were put under the law by their fleshiy descent from See Rom. vii. 5. note. . i, 4 Have ye suffered so 1y things in vain ! 2 (s ; urel indeed IT IS in chap. v. 2.) dto you the Spirit, wrought miracles you, SE (, 156.) on ac- the works of the > or (#) on account obedience of faith ? a note 2.) Sas) Seeing 5h m Beatieves God, GALATIANS. DID HE 724 “4. Have ye suffered $0 many evils for the gospel zo no purpose ? seeing indeed it is to no purpose to have suffered them, if ye seek justification by the law of Moses; for in that case, the gospel will be of no advantage to you. 5 He then who communicated to you the gifts of the Spirit, and whe wreught miracles among you, Did he these things on account of tecommend- ing the works of the law of Wioses, as necessary to your justification ? or, on account of recommending the obe- dienee of faith to you, as the means of your salvation ?- 6 Vhat both Jews and Gentiles are to be justified by faith, is evident ; —1. He then who, &c. Though the apostle uses the third his verse, he plainly speaks of himself ; and insinuates, not ¢ was the person who converted them, and bestowed on spiritual gifts, but that the teachers, who had persuaded abrace Judaism, had conferred no spiritual gift on them ; ly had given no evidence of the truth of their doctrine. hed to you the Spirit; that is, the speritual gifts. ed from miracles, were faith or fortitude, prophecy, utter- quence, discerning of spirits, foreign languages, and the in- on of foreign languages. he these on account of the works of the law, &c. that is, Did Js things to recommend the works of the law of Moses to you - to your salvation? or to recommend the obedience of the means of your justification ? These as As this interpretation rer- apostle’s questions in this verse, different from his questions 2. Received ye the spirit by the works of the law, &c. I doubt that it is the true interpretation ; especially’ as it con- only a different meaning of the questions, but one that is ortant. —1. Seeing Abraham believed God, &c. Here the apostle the transaction recorded by Moses, Gen. xv. where we are 9. That God brought Abraham forth abroad and satd, Look ls heaven and tell the stars, if thou be able to number rary to lum, So shall thy seed be. 6. And he believed in the e counted it to him for righteousness. From this it is plain, Abraham believed was, that his seed should be numerous tars of the heaven : and that his belief of this promise, imply- he entertained just conceptions of the divine power, and good- id veracity, God counted it te him for righteousness. his a transacticn 248 GALATIANS, Cea M | For seeing, Abraham believed Ged, and and ikea crn it (his believing) qwas counted to him for rig por ty ioieh tah ee ; 7 mow ye certainly, that they who. — ern Ley ( imitate Abraham in his faith, and BS aby , that ‘the who seek to be justified, as he was by ARE C faith, * the faith, the same are the sons of Abraham, are (int) the to whom the promises were made; braham?. and particularly the promise, that Rad their faith shall be counted tothem es for righteousness. tain transaction the apostle mentioned howe; wth fandation of trine in ver. 7. namely, that they who imitate Abraha are his sons, and heirs with him of the blessing of fai righteousness. To shew this connection, I have tra the English word seeing : a sense which it mts ath ings of the Greeks. See Ess, iv. 203. , 2. And it was counted to him for righteousness ; that is, it Y aoa by God as an action eminently righteous, and on count he rewarded Abraham as a righteous: person. See and Ess. vi. But neither here nor any where else, faith called Ais righteousness, as Chandler thinks: far les called a perfect righteousness. It was only counted to him for r ness; that is, it was accepted of God, instead of that perfe ence which Abraham owed to the law ok God, pri ence if it had been a perfect righteousness: but both, by a God’s grace.——-Abraham having been thus accepted a righteous person, on account of his faith, and not o circumcision, the Jews had no reason to find Fault with doctrine of jestification by faith with the works of the as a strange or novel doctrine. It was the very me their father Abraham was justified ; and ’im 1 God’s covenant with him, all his spiritual seed, tified. i Ma Ver. 7.—1. Know ye certainly that they whe are of the phrase, ver. 10. “Ocor && seyav vous, As ee “of law, plainly signifies, ds many as As aaieaaly /aw, there can be no doubt that the phrase in this vee sws, means, They who imitate Abraham i in ‘his faith, and t a eee by faith. Nae) LP 2. The same are the sons of ‘Abbe In thie n Abeslianet s age, the Lord appeared to him, nore a tuted him the father of many nations, Gen. xvii. 5. tution implied, that believers of all nations, whether Jews tiles being conside¥ed by God as Abraham’s seed, the t lessi mised in the covenant to Abraham’s seed, are promised to ) of all nations, and will most certainly be bestowed on them 4 bly to the true import of the covenant; but especially the b. ’ 8 (As, pia} For the rif _ foreseeing ' od would justify x) by. faith, the gospel before lam, SAYING, thee all the xa- be blessed 7, i believing ' Paes 98.) But as e of the works , are under the GALATIANS. ante to ea for righteousness. yin view, si evident from yer. 8. in which he told the that the promise to b/ess all nations in Abraham, was a ay) believers of all nations as Abraham’s sons, by coun- faith to them for righteousness. 1. The seripiure foreseeing. peers inspiration the Pac este was written : consequent- 2498 8 For God the author of the scrip- ture, having predetermined that he would justify the nations by faith, preached the good news to Abraham, before the law was given, and even before Abraham was circumcised ; saying, Gen. xii. 3. Surely in thee all the nations of the earth shall be blessed, with the blessing of justification by faith. See ver. 14. note 1. and Es- Say v. sect. 5. 9 Wherefore, ering to God’s promise, they who imitate Abraham in his faith, and who after his ex- ample seek to be justified by faith, shal} be blessed with believing Abraham, by having their faith counted to them for righteousness. 10 But all, without exception, who seek justification by the works of the law of Moses, whether moral or ceremo- nial, instead of obtaining the blessing _ That the mnastle had this Here the scripture is put their. So or eae ei I ae eg he phe of jus- vt hrough faith, a// the Meaeenoliplievars shall be blessed, as |, by having their faith counted to them for righteousness.— t the appellation which Christ will give to the righteous at ment, Come ye blessed of my Father, be an allusion to that pro- With believing Abraham. So the word mores is translated, It is used in the same sense by Plato, fae Beside, it is well known that the Hellenist Jews cused See Scapula’s many ry as. are of the works of the law, are under true of the Gentiles also, who seek justification y the works of the law of nature. with Abe, law of Moses, grants pardon to no sinner, however Li For that law, i J US penitent 250 GALATIANS. Ca iP. of justification, are under the curse of (Deut. xxvii. 203 that law: For it is written, most se- cursed 18 every © verely to be punished is every one, who continueth not in doth not continue in all the precepts things which aj 3: written in the book of the law of Mo- ten in the book o ses, to do them. Jaw to do them 2 - penitent he may be: consequently leaves every sinner curse. 2. For it is written, Accursed is every one who continue all the things, &c. In our translation of Deut. xxvii. 26. th e sage runs thus : Cursed be he who confirmeth not the words of ‘ to do them. But the LXX. whom the apostle hath followed, trat it more properly thus: Exmerager@ mas 0 wvIeam@ sis ex sp ReTt ois AOYOIG TS VOME, TET, TS oIrces UTES 5 Accursed ts na doth not continue in all the precepts of this luw todo them, For t brew word in Deuteronomy, which our translators have r Jirmeth, signifies also continueth; and is so translated, 1 S Thy kingdom shall not continue.—The apostle following, hath added the words every one, and all, and in this But they make no alieration in the sense of sage ; for | definite proposition, Cursed is he, hath the same - vith 7 every one ; and a/l things written in the book of the’ De the same’ with Me word of this Jaw 3 which, as is plain drom th text, means not any particular law, but the law of nah g See ‘Deut. Xxvil. 1. The curse here quoted, is the last of the twelve cure, Levites were ordered to proclaim from Mount Ebal, immed ter the Israelites had taken possession of Canaan. Now, these curses may have been declarations that the dcriigt an the crimes mentioned in them, were not to be pardoned t sacrifices, &c. of the law of Moses, but were to be put to de the Judge without mercy, I think they have a farther | For as he who curses another imprecates the vengeance of G him, either because he despairs of obtaining justice from r cause he is not able to bring him before them to be ju ished, so the curses denounced by the Levites from Eb precations of the vengeance of God on those who were crimes mentioned in the curses, if, through the corrupt: gence of the judges, or the secrecy with which they were from any other cause, the guilty persons were suffered t ished. In this light, the curses of the law were solen peals to the omniscience and justice of God, as the: of the world, and declarations that the j justice of G tcr would ov ertake sinners—But the 12th curse dif rest in this respect, that it was denounced, not against p cressors, but against every one who continued not in all ten in the law to do them ; aud consequently pig t Spek a perfect obedietice to allite precepts bigeew he a Wherefore the law of Moses, in as far 2 ikings of a positive nature under the penalty of death, was ie itr. GALATIANS. 251 | (As, 104.) Besides, ~» 11 Besides, that by works of law, (» yen) by law no no one can be justified vefore Gad, is ma- fied (wage) be- nifest from Habakkuk, wio hath said » is manifest: nothing of mens being j just by works, e just (#) ty faiths but hath declared, (chap. ii. 4 ) That live. the just by faith, shall live eternally. See pea i. 17. note 3. oe ap ne with the law under which our first parents fell: And where joined the duties of piety and morality under the like penalty, ae of the law of nature written on men’s hearts. g to this view of the law of Moses, the curses which the s tanding on Mount Ebal, denounced against the persons jolated the great precepts of. piety and morality enjoined by being appeals to God as the omniscient righteous Governor arid, and imprecations of his vengeance on atrocious sinners, “prop: saly speaking, the curses of the law of nature, by which governs his rational creatures.—Farther, the Levites, as God’s were directed to proclaim these curses in the hearing of tes, immediately on their taking possession of Canaan, to m sensible, that notwithstanding God had chosen them to bjects of his temporal kingdom in Canaan, and had given ‘law of Moses as the law of their state, they did nut cease subjects of his universal moral government ; but were e= and with the rest of mankind, to regulate their actions by the hat government, as made known to them, both by the law s, and by their own reason and conscience. Also the proclaimed, to make the Israelites sensible, that for every n of the law of nature, the law of God’s moral govern- y were liable to the punishment which God as the righteous of the world will inflict on transgressors.— However, as in of God’s temporal kingdom, atonements were prescribed for aces, whereby the offenders were freed from the curse of the Israelites who violated the law of Ged’s universal king- ht hope on their repentance to be screened from the curse w, through the efficacy of some better atonements ; especi- ey knew the atonemenis prescribed by Moses, prefigured atonement.— Yet, on the other hand, as there were many ences for which no atonement was provided in the law of the persons guilty of them were to be punished with e Israelites must have known, that those who violated the d’ s universel moral government, could not be delivered by ‘ » from the puvishment which God will indict on Be inners. Nay, the persons who were'guilty of the offences, atonements were provided in the law of Moses, could not he moral guilt of these offences was removed by srk fe: “War: as the curses were proclaimed, after the law ws and its atonements were established, the Israelites by ths: mstance were taught, that the Levitical atonements did Hot ay rt the punishment which Ged heth threatened to juflict on sinners i @ Pewabes > 259 _ . GALATIANS. 12 Aly, the low of Moses doth not 12 (by 104) r require faith, as the means of obtain- the law: is not of ing life eternal. But it saith, He But he who do who doth these things, the judgments things shall live and ordinances of God, mentioned ' (See Rom. x. Levit. xviii. shall live by them a long ver. ae and happy life in Canaan. ~ 18 Wherefore, justification ac- 18 Christ hath J cording to the tenor, whether of the eh from the cur Peed a —Farther the twelfth curse being denounced agai _ out exception, who did not perfectly perform e in the law of Moses, the Israelites by that curse - sible, that they were all to a man liable to punishment constrained to seek pardon from God as a free’ gi method of faith made known to them in the cove gogue to ‘the Jews to biog them ta Christ, that sre f by faith—And as the law of nature with its: cur known to the heathens by their own reason and ¢ ed them in like manner to seek pardon, net from tl the mercy of God, the Galatian Gentiles were | tle’s general expression, ver. 24. The daw hath be to bring us to Christ, that we might be justified by faith, > already proved, the law of nature with its a, ev: law of Moses. I have only to add, that the account which we ‘hao curse of the law, is fully confirmed by verse 13th of thi: See note 1. on that verse. WE OYE We Ver. 12. He who doth these things shall live by them, quotation from Levit. xviii. where the judgments and ordin God, prohibiting incestuous marriages and unnatural lusts, a tioned and enforced in this manner, ver. 5. Ye shall keep my and my judgments, which, if a man do, he shall live bi ter giving an account of the evil practises Sago ee it is added, ver. 24. Defle not yourselves in a. ined thare the nations are defiled which I cast the nations that were before yoy. passage to the Israelites, was not eternal life life in Canaan under the protection of = which: that reward was promised, was not fail th statutes and judgments which God as their a Rom. x. Illust. ver. 5, 6. : F Ver.13.—1. Christ hath bought ut off from the ‘That the persons here said to be bo ught off f Jaw, are the Gentiles as well as the cer is evident “from aahestthe apostle tells us,As many as are of the works ¢ | that is, as eats as are bound to perform works of law, “and see x ‘ GALATIANS. 253 , having become a law of nature, or of the law of Mo- r us: *(for itis ses, being a thing impossible in our ,smixatagato;, Ac- present sinful state, Christ, ever since oneal one whe the fall, hath bought us all of from the ied thereby, are under the curse. For the proposition being it implies, that the Gentiles as well as the Jews are under and need to be bought off.—This appears, likewise, from e for which Christ is said, ver. 14. to have bought us off, y, that the blessing of Ren might come on the wations,, 4 both Jews and Gentiles. —Next, the curse of the law, from ll are bought off by Christ, is not a curse peculiar to the law For as the Gentiles never were under that. law, they €no concern with its curse. But it is the curse of that ient_ law of works under which Adam and Eve fell, and ough their fall came on all their posterity. Also it is the Fthe law of nature under which all mankind, as the subjects: niversal moral government, are lying ae having broken These curses are called by the general name of he curse not as being peculiar to the law of Moses, but because ublished in the law of Moses. See ver. 10. note 2. curse of the law of works Christ hath bought us off, by a curse for us. For in the view of his death to be accom- ‘in due time, God allowed. Adam and his posterity a short earth, and resolved to raise them all from the dead, that every receive reward, or punishment, according to he deeds done in the ef tanher, being bought off by Christ from death, f the law of works, mankind at the fall were bought off self, not indeed as a rule of life, but as a rule of justifi- had a trial appointed to them under a more gracious di:= n which not a perfect obedience to law, but the obedience required, in order to their obtaining eternal life. Of this pensation, or covenant, the apostle Paul hath given a ount, Rom. v- 18. See note 3. on that verse, and the lilus- P! fixed to that chapter, ver. 20. also 2 Cor. vy. 15. note 1. v. sect. 6. aving become acurse for us. Chrisi’s dying on the cross is - becoming a curse, that is, an accursed person, a person igno- ously punished as a malefactor : not because he was. really a r and the object of God’s displeaure, but because he was din the manner in which accursed persons, cr mal?factors ished. He was not a transgressor, but he was numbered with es rs, Isa. liii. 12. ‘the reader’ $ attention, that in this passage Christ is not suffered the curse of | the law, but to have become a curse urse of the law of nature which was published in the being eternal death, is a curse which no cne cam sup. to have suffered. But 'e became a-curse, that is an accurs- , 2 person most ignominiously punished for us. ‘Lhat this import of the phrase, having become a curse, is evident from ge in the law by which the apostle proves his assertion ; /¢ »! ee 254 GALATIANS. curse if the law ; consequently hath re hiiged bought us off from law itself, asa Deut, xxi. 23.) rule of justification: having become = ahs ial an accursed person, a person most ig- ae nominiously punished for us: For it Reta ig * 1S written, most ignominiously punished \ 3) he is every one who is hanged on a tree. Po Gh Sat as written, Accursed is every one who is hanged on a accursedness of one who 1s hanged on a tree, » doth no suffering eternal death, but in his being ignominio note 3. on this verse. . so Christ’s having becom did not consist in his suffering eternal death, but in most ignominiously punished as a malefacto: he suffered this most ignominious punishment in it was as just and reasonable, that this one should precure for all mankind the blessi ceding note, as that the one act of disobedience should have brought sin and death on all his | ment the apostle hath eee with see . 12—21. "Whitby, in his note on this verse contends, 2 /aw, from which Christ bought off the Jews a .d G ral death, consisting in the separation of the ‘eal : which he saith must be eternal death, to them who ca selves from the dead, and have no promise of a resurre that Christ, by dying on the cross, actually suffer ‘he ‘ law, as truly as they do who after being put to rise again. But as the apostle doth not say tha curse of the law, the Socinian objection to the ment, taken from the words, having become a curse for ru » I better answered by interpreting them of Christ’s suffer g t minious punishment of a malefactor in obedien ta. for the purpose of buying us off from the curse supposing with W hitby, that he actually se law, if that curse, as we have shewed, is the eu the curse of eternal death: Because that i isa . not suffer for us. : 3. Accursed is every one who is han, from Deut. xxi. 23. which, as Chand brew thus, He that is hung, is the curse of Go on a iree, from the former part of the verse : main all night on the tree. And. although he lea of God, it makes n> Iteration in the sense of the —The phrase, curse of God, doth not m hung on a tree, is accursed of God. eternally: F persons have been hang on a tree. But the o is, man who is hung on a tree, is a ne punishment, which God as the law-giver and ruler of the ordered the judges his substitu tes, to inflict on notorious GALATIANS. 255 at the. blessing 14 This deliverance Christ hath ham !. might wrought, That the blessing of justifica- the nations * tion by faith, promised to Abraham, Christ Jesus; might come on the nations through at we might re- Christ Jesus, Abraham’s seed: See e promise of the ver. 16. note 1. And that we Gen- through faith. tiles might receive the promised gifts of Bucks the Spirit through faith, as the evi- dence of our being justified by faith, and of our being the sons of God, ; chap. iv. 5, 6, 7. rethren, I speak 15 Brethren, in confuting those the manner of who aflirm that the blessing of the @ one setteth a- nations in Abraham, and in his seed, a rati- is to be accomplished by their con- hment either of the cross or of the gibbet. But malefac- punished with strangling, were strangled standin. More malefactors they stoned to death: such as idolaters, blas- Sc. then hanged them on a gibbet for some fours, there- = them to the greatest ignominy. Hence in the law, they | be accursed, that is, most ignominiou-ly punished, whe nged on a tree. But if it was so ignominious to be hanged after death, certainly it was much more ignominious to be thereon axe. Besides, according to the customs of the Ro-. ifixion was of all punishments the most ignominious, being sd to slaves: and therefore Christ who was hanged on the justly be said to have been made a curse, or an accursed he eye of the world, as he died by the most ignominious nishments. . 14. —1.. That the blessing of Nivahinn The blessing of A- hich’ is to come on the nations through Christ’s buying om the curse of the law, is the blessing of justification by promised to Abraham in dict covenant, (Ess. y. sect. 1.) as is m this, that Christ did not die to procure for all mankind oral blessings promised to Abraham ; petthcnd is it possible ankind to enjoy these blessings. wht come on the nations. So I translate the card en, be- the original promise, the Jews are comprehended as well as tiles. Accordingly, in ver. 8. where the promise is quoted, £m is rendered nations by our translators. piiot we might recevve the promise of the Spirit. This promise itly mentioned in the covenant with Abraham, but it is promise, Gen. xxii. 17. In blessing [ will bless thee. ressly mentioned by the prophets, Isaiah xliv. 3. Ezek. Joel ii, 28. « Or altereth. According to Bengelius, eoudarecoeres, li- ignifies insuper precipit. Here, therefore, it means fo alter a, jovenant, by adding something to it. Ver. 256 GALATIANS. version to Judaism, I speak according fied ¢o covenant, th to the practice of men: No one setteth of aman. a aside, or altereth a ratified covenant, — Ra wit though it be but the covenant of a PX NM man. ee ae 16 Now, to Abraham were the | 16 Now, promises made, that in him all the fa- were the milies of the earth shall be blessed ;~ zen, and fo hi and fo his seed, that in it likewise, all ver. 19.) He nations, the Jews not excepted, shall dio Ver. 16.—1. He does not say, ‘eal i henkes C should be translated, the preposition sy being un unt plain from. the promise itself, Gen. xxii. 28. all the nations of the earth be blessed! —The ver. 15. that according to the customs of m themselves can set aside or alter a covenant serves in this verse, that the promises in the cove were made to him and to his seed. ‘The that recorded Gen. xii. 3. In thee shall all the f a Qurat, all the trrbes, of the earth be blessed. seed, is that recorded, Gen. xxii. 18. And in thy vont of the carth $e Bieta: See ver. tes 4 which God sware to Abraham after he had laid ‘both promises were ratified, tlie apostle reasons ji firms that both promises bust abe fulfilled. A ver. 9. that the promise to Abraham to bless a earth in him, means theit being blessed as Abr with justification through the law of ‘Moses, {Eophes. iii, 5. note,) bat with justification by fa this passage to consider the promise made to Al in it likewise, all the nations of the earth should from the words of the promise, which are no and in thy seed, he argues, that the seed in whit earth should be blessed, is not Abrahams of his seed in haricalae., namely, Christ 3 tions, hath delivered them from the curse of t ing of justification by faith, might come on through Christ, as was promised to Abra’ To this argument it hath been objected, never used by the Hebrews in the plural num the seeds of vegetables, Dan. i. 12. And | by Le Clerc, foolishly allegeth, that the ; of this kind, meant to impose on the sim But it onght to be remembered, that the : only ancient Hebrew writing now extant, tain the whole use of the language. Howevi answer, I observe, that notwithstanding | the used the word seed collectively, to denote a mul GALATIANS. a5i : cerning mafly, be blessed. “God does not say, and in concerning one seeds, as speaking concermng many And IN chy but as speaking concerning one persony A aig is Christ.* he saith, And in thy seed ; the nations are to be blessed, not through: the whole of Abraham’s seed, | but through one of them only, who is Christ. it likewise for a single person, and especially a son. Gen. 5.'1 will put enmity between thy seed and ‘her seed. It shall y head, and thou shalt,bruise kis heel. And ve speaking of Gen. i iv. 25. God hath appointed me another seed, instead af Bihent Cain slew. Lhe word seed being thus applied to de- ingle person, as well as a multitude, is ambiguous ; and ‘the Jews could not certainly know, that they were to be nents of blessing the nations, ie it had been said, and. , or sons. And though we have no example of the ane d by the Hebrews for sons, yet from the apostle’s argument esume it was used in the plural, to denote either a multi= Diversity of children. In this sense, Eve had two seeds in ons, as is evident from ‘her calling Seth another seed, Gen. likewise Abraham had ¢wo seeds, Gen. xxi. 12. In Iaac seed be called. 13. And also of the son of the bond woman @ nation, because he is thy seed, or sons Now because ‘Ishmael Abraham’s seed, perhaps Ishmael’s descendants’ that they also were the seed ‘of Abraham, in which the na- to be blessed. And if the Jewish doctors confuted their ybserving that in the promise, it is not said Jn seeds, that as God would have said if he had meant both Ishmael but im thy seed, the apostle might with propriety turn gument against themeéslves ; ; especially as the Jews were ions of the earth that were to be blessed i in Abraham's stly, to use the word seed for a single person, was highly the covenant with Abraham, wherein God declared his pose of saving mankind ; because that term leads us back yal promise, that the aoe or son of the woman, should ead of the serpent. “as Christ. “Os sei Xeis@. Here the apostle regarding ig rather than the form, of the antecedent cmeguar:, hath re elative pronoun é¢ in the masculine gender, notwithstanding “ is a neuter word. See Ess. iv. 66. ‘his change in of of the reletive, the apostle hath made, pursuant to his af- hat the promise to bless all the nations of the earth in s seed, God spake of one person only. . tle hath given us the true interpretation of God’s pro- b less all the nations of the earth in Abraham’s seed, when s that seed is Christ. For it is evident, that in no othe? of peed | have all the nations of the earth been blessed. Kk They 258 GALATIANS, v r 17 W herefore, this I affirm, that © 17 At, 106.) the covenant with Abraham, which fore, this I aff was anciently ratified by God with an “the covenant oath, concerning the blessing of the afore ratified by ¢ nations in Christ, the law which was 148.) concerning made four hundred and thirty years af- the law, whic ter, neither with the consent of A- made four hui ndi braham, nor of his seed Christ, but thirty years af or of the Jews only, cannot annul soas not annul, * (ag: to abolish the promise by introducing a #0 abolish ie different method of blessing the na- — a tions ; namely by the works of the law of Moses. They have not been blessed in Isaac, althoug’ In Isaac thy seed shall be. Neither have all th ena ion been blessed in Abraham’s posterity collecti e ne on any individual of his posterity, except in Ch fore is the only seed of Abraham spoken of in the apostle Paul expressly assures us.— Besides, Tele became a Christian, gave the very same inter mise, Acts iii. 25. Ye are the children of the pr venant which God made with our fathers ; “saying un uni in thy seed shall all the kindreds of the earth be Plassey Jirst, God having raised up his Son Fesus, sent him to * ing away every one of you from his iniguities. _ Ver. 17.—1. The law which was made four years after. The apostle does not mean that th hundred and thirty years after the covenant w: c« it was first made with Abraham in Ur of th al 15 years old. From that era to the giving 1 ed 430 years, as follows: To the birth i; xxi. 5.—To the birth of Jacob, 60 years 5 old when Jacob was born, Gen. Xxv. 26 : gypt when he was 130 years, Gen. xlvi LXX the Israelites sojourned in Egypt 2 translate Exodus xii. 40. Now the sojours in the land of Egypt, and in the land of Cana yak: years ; the number mentioned by the . Cannot annul. The apostle’s argument ee uae principle of justice, that a “covenant made cannot, after it is ratified, be altered or cancelle consent of both the parties: who in the present one hand, God; and on the other, Abra ae er a as neither Abraham nor his ey the making of: the Sinaitic covenant, ‘no in aside the covenant with AL es concerning Be I nations in Christ. ; 3. So as to abolish the promise. Though THY » eae Ly GALATIANS. 259 8 (Tae, 91.) Besides, 18 Besides, if the inheritance even inheritance ' BE of the earthly country de obtained IT 1s no longer by works of Jaw, it is no longer be- gmise. But God stowed by promise as afree gift. Yet at freely on A- Moses expressly declares, that God be- by promise. . stowed the inheritance of Canaan as a y free gift on Abraham by promise. EW. Why then 19 But if the inheritance was not the law aDDED? by the law, but by the promise as a TLE. It wasadd- free gift, Why was the law added af- wg) om account of ter the promise? It was added, on ac- essions, * till the count of restraining transgressions ; iat in the singular number, it comprehends all the promises : ise to bless the nations in Abraham’s seed, Christ, by count- faith to them for righteousness, mentioned in this verse, for all the promises; and among the rest, for the promise . heritance, mentioned ver. 18. Besides, of the inheritance be by law. Some, by the inhe- :, understand the inheritance of all the promises ; because belong to believers, as Abraham’s seed by faith. But I k the inheritance of which the apostle speaks, is that which d, Rom. iv. 13. The inheritance of the world, or heavenly of which Canaan was the type or image. = 19.—1. It was added on account of transgressions ; that is, unt of restraining the Israelites from transgressions, particu- lolatry, and the vices connected with idolatry ; the evil of ¢ law discovered to them by its prohibitions and curse. ly to. this account of the law, idolatry and all the abomina- tised by the Canaanites and the other heathen nations who sd the Israelites, were forbidden in the law under the se- enalties.—Farther, the law was added after the promise, to Israelites what things were offensive to God, Rom, iii. 20. t by the manner in which it was given, becoming sensible ansgressions, and of God’s displeasure with them for their sions, and of the punishment to which they were liable, t be constrained to have recourse to the covenant with » in which justification was promised through faith, as it is omised in the gospel. See Coloss. ii. 14. note 4. at the ¢ the nations who inhabited Canaan and the neighbouring worshipped visible gods with teastings and many pompous » by which their senses were delighted, and their imagination mpressed, Spencer, following Maimonides, was of opinion, rship of the same pompous kind was prescribed to the Israel- being directed to the one true and invisible God, of whom to make no image or representation whatever, they might ented from embracing the rites of heathenism, and with these sad of the heathens. And it must be owned, that thus the terap- 2 tation | 260 GALATIANS. . and was to continue Zi// the seed should come, to whom it was promised, that all come nations should be blessed in him: being spoken by angels, who put it im. the hand of Moses, as a mediator be- C tween God and the people. for, Ase 20 The giving of the law by a ~ 20 (As, aa mediator, shewed the Israelites that mediator is not of God was displeased with them: be- but God is one. Pi cause a mediator is not employed between Pre re, ‘all parties who are in friendship. But lo tii oe God is in friendship only with | the. at (ee 3 sh ‘4 Oe oe ‘ie “ away sin. This important truth was still more y shewed i in those precepts of the law of Moses, which | the same sacrifices to be often offered fr the same | _ For, as the apostle justly argues, Heb. x. 2. if these s had been real atonements, being once offered, and - r cleansed, he would have had no more conscience of quently, he needed not to have repeated these sacri- ws ‘the Levitical sacrifices, by reviving the expecta- real atonement to Se made in due time, ‘and by shew- utter ineflicacy of the sacrifices of beasts to procure on of sin, led the Jews to the sacrifice of Christ, the re -atonement ; so that, as the apostle afirms, Gal. iii. i¢ law of Moses, by its sacrifices as wellas by its curse, Te dasopue to lead the Jews te Christ.—Wherefore, ‘a heathens, under the tuition of the light of nature, nade sensible of the insufficiency of their own natural s to discover any effectual method of obtaining pardon ; when ‘the Jews, by the law of Moses, were shewed that ot possible for the sacrifices of beasts to take away when the political state of the world, admitted the el to be preached to all nations, and preserved when ted, then was the fulness of the time, or the proper season s sending-forth his Son into the world, born of a wo- cended from Abraham, to make a complete discovery thod of salvation by the gospel revelation, ver. 4.— offering himself a‘sacrifice for sin, to redeem believers, eirs of the promises, from the tuition both’ of the law of pate of fe law of Moses; and to place them under Soy regi that they may receive the adoption of is, all the privileges which belong to the sons, or z ex a the believing Gentiles, equally with the be- g Jews, are the sons of God, and heirs of the promises, Apostle addressed both, saying, Wherefore, because ye s, God hath sent forth the Spirit of his Son imto your ee ne Holy Spirit, whose gifts are evidences of your nd embolden vom to address God by the endearing ee Father, ver. 6.—Thou, then, who possessest the rit, whether thou be a Jew or 2 Gentile, art no under the tuition of the law, either of nature but a son; and if a son, then an heir of God, an the promises of God, through the atonement which st hath made. for thee, ver. 7——However, ye Gentiles Sod remember, that in your heathen state, being ignorant € true God, ye ot with a slavish subjection, é thin; gs Y 268 GALATIANS. View.—Cu ar ff things which are no gods, ver. 8.—But now, having ac | ledged the true God as your Father, or to express it bette ing acknowledged by the true Gad as his sons, ye wors! acceptably with spiritual services. And being in dial state, why do ye, by embracing Judaism, return to the‘ kind of bodily unprofitable worship, by sacrifices, wash: and holy days, which ye practised in heathenism? oo I am told ye observe the days, and mew moons, and s and years, enjoined in the law of Moses: which kind _ ship, though different in respect of its abject te its the same with the worship ye formerly paid to your idols, has the same tendency to beget in you a superstitions, I sha disposition. ‘These observances, I know, ye have been 1 made to believe are necessary to your salvation 5 but I < you, they are utterly ineffectual for that purpose, ver. 1¢ am afraid I have laboured in vain among you, ver. 11.—] however, this rebuke might have offended the Galatian assured them that it proceeded from love ; and desired the ¢ tinuance of their affection, which, hig he first proady ¢ them, had been very great, ver, 12-20, ! The apostle next turned his discourse to the filée-4éal and asked them and their disciples, who wished to be u } the law of Moses as the rule of their justification, Why did not understand the law ? He meant the writings of } which, when rightly interpreted, taught the freedom of # ham’s seed by faith, from the bondage of the “it vers 2 To par this, the apostle entering into the deep meanin the things which Moses hath written concerning braham, served, that Abraham, as the father of the people of Gc two sons, the one by the bond-maid Hagar, the o er free-woman, Sarah, ver. 22.—But the one by the bo was begotten by iis natural strength of his pares su son who was born of the free-woman, was begotten sup turally, through the strength communicated to basa, en the promise, ver. 23.—These things the apostle told | tians are an allegory: for these mothers represent he yenants, by which men are made the church and. p God. ‘The one covenant is that of the law, given hon i Sinai, whereby the descendants of Abraham, accordi flesh, were made the visible church and people of which bringeth forth all its children in pot dn, t This covenant is represented by Hagar, ver. 24._-Where her son Ishmael, whom she brought forth in bangs w type of the then present Jerusalem, or visible J r consisting of Abraham’s natural descendants by: feat. are all in bondage to the law, and who, if they have m tion to Abraham but by natural descent, and to God b .1¥.—Vrew. GALATIANS. 269 his visible church, will be excluded from the inheri- heaven ; as Ishmael was from the earthly inheritance, of his being brought forth in bondage. Hagar son Ishmael, are likewise types of those who, under el dispensation, are members of God’s visible church, by being born of parents who are members of that » and who are in bondage to their Justs: for they like- ill be excluded from the inheritance of heaven, ver. 25. er covenant is that of the gospel, which was publish- ount Zion, fsa. ii. 3. whereby behevers, Abraham’s by faith: are made citizens of the Jerusalem above ; ‘members of God’s invisible Catholic church, ANG tate will be in heaven. ‘This covenant it fitly typified the free-woman, who was constituted by God the mo- all believers. And her son Isaac, who was born in , is an apt type of Abraham’s children by faith, who enerated by God, are born in freedom from the bon- e law, and fait the slavery of sin; and are the Ca- visible church of God, and heirs of the heavenly in- ver. 26. egoing eccount of Abraham’s wives and sons, and of ns and things typified by them, the apostle told the . was confirmed by Isaiah, who foretold the conver- e Gentiles, under the idea of their becoming Sarah’s by faith, in these words, «« Rejoice, O barren woman,” g thus established his allegorical interpretation of the Abraham’s wives and sons, he drew therefrom the fol- clusion concerning believers of all nations ; We, breth- he manner of Isaac, are the children begotten to Abraham ‘ promise, «a father of many nations | have constituted id are the persons typified by Isaac, ver. 28.—But, apostle, as then Ishmael, who was begotten according persecuted Isaac, whe was begotten according to | yy mocking him, and by insisting that he should be om the inheritance, because he was the younger happened now; the Jews, the natural descendants |, persecute us believers in Christ, who are Abra- ual seed, and endeavour to exclude us from the in- because ‘they were made the church and people of us, ver. 29. —But what saith the scripture hap- that occasion ? why, that God ordered Abraham to : the bond-woman and her son ; for the son of the nan shall not inherit with the son of the free-woman ;” earns that those who are the people of God only I descent and outward profession, shall not inherit ver. 30. —Thus, brethren, it appears from the lew itself 270 GALATIANS. | | .@ itself, that the births of Ishmael and Isaac, x such a manner, as to shew that believers of pm children of Abraham, not by the bond-woman, the free ; consequently, that they are and of the heavenly country, pty vr to the law of Moses, ver. 31. CoMMENTARY. CHAP. IV. 1 Now if ye ask, T why the gospel dispensation was not at introduced immediately after the — phe a bee fall? and why the heirs, during so many ages, were left to the Oa ae 2 0 ance of the laws of nature andof pate nkead . Moses?~I answer, as long.as theheir == — is.achild, he differeth nothing froma bond-man, although by right of 1 -— tance, he be proprietor of the whole estate. yee hi 2 For he is put under instructors, who teach him, and stewards who unde manage his estate, and supply him - ards,* pe Nir Bibi Ver. 1.—1. 4s long as Ihe heir ts a child. Seei close of the preceding chapter, declared thay iW 2 the temper and dispositions of Christ, whether they b e Jews tiles, are Christ’s brethren, and iste accoldininas God °F is evident that in this chapter, when he speaks and describeth the treatment which, by his receives during his minority, his discourse Jews, as if they were the only heirs, but m tiles, also, describing their condition under t of neture, ver. 8. je like manner, the perse sin elements of the world, yer. 3. and under the law, v to be bought off by Christ, ver. 5. must BR the Jews; because Jews ae Gentiles ¢ slat cipline of law. And having been’ bought off by 13. they were both of them, after his death, bed dispensation, which is the discipline of sons, Se 2. He differeth nothing from a bond-man: Bi nc subjection, and hath as little the disposal of his perso as if he were the meanest servant in the house. Ver. 2.—1. For he is under tutors. According : and other critics, Exirgomes, signifies am im, 0 the Naiduyoy@, or pedagogue was. See Gal, iii. 24, 2. And stewards. The OmeverG was the pers the affairs of those who were rich, as is plain ~ There was a certain rich man who tar einovoueys a , -GALATIANS., 27zt with necessaries, until the time before _ _ appointed of his father, for giving him the possession of his inheritance, ar- riveth. 3 So also we the heirs of the pro- mises, whilst we were children, were Eres under not put in possession of the promises, of the “by the introduction of the gospel. dispensation immediately after the o fall, but to fit us for that dispensa- thon, were placed in bondage undes ae the elements of the world. ~ as accused 10 to him that he had wasted his goods —5S he called ‘one of his Lord’s debtors, sc. we before appointed of his father. Probably this was a ¢ appointed in his father’s testament, at which the son was ession of the inheritance : consequently, the father is the apostle to have been dead. This shews the pro- ing the heir under tutors and stewards: which is the ance intended to be illustrated by the similitude. e in bondage under the elements of the world. By the world, the apostle meant the law of Moses, and the orms of religion which prevailed among the heathens. re, and Col. ii. 8. he calls soem, elements, (See 2 Pet. .) because they contained only some of the first princi- on ; also elements of the world, because these first prin- 1, in some shape or other, into all the religions of the he apostle included the institutions of Moses in the. pression, elements of the world, and classed them with the gions, eed not be thought strange. For however much ce aivt Moses might excel the rites of heathenism, in re- their divine original : and of the knowledge of a real atone- in, to be made by the sacrifice of Christ, exhibited in the d # of the law ; and of the knowledge « of men’s duty, F God’s Biba government, given in its precepts ; orded the sinner no better hopes of pardon than g ions. Like the law of nature, the law of Moses obedience to all its precepis, under the penalty of - it subjected every sinner to death without mer- d no better sacrifices and purifications than the s, consequently, it could not cleanse the conscience the guilt: of sin; it afforded no assistance to en- ay its Tequisitions ; in short, it was as incapable of any of the heathen religions whatever. Where- i efficacy to. procure | the pardon of sin, and eter- Ts, being precisely the same with the heathen re- poste: justly classes it with them in this argument 5 Hy as i its rites were of the same nature with the rites of heathenism., 272 - GALATIANS. 4 But when the time before ap- 4 But whe pointed of the father, for putting the ness * of th heirs in possession of the promises, come, God (¢ by introducing the gospel dispensa- sent forth his So tion, was fully come, God sent forth, of a woman, # ] from heaven into our world, dis Som ev) under th ‘ born of a womau, and born under the ‘of law. heathenism. Hence, such of the Galatians, as had gone Judaism, are represented by the apostle, ver. 9. as having back again to the weak and poor elements, under which t formerly been in bondage. we The state of mankind under the elements of the world, the in this verse termed bondage, because the rites by which the well as the Gentiles, endeavoured to obtain pardon, were ineffectual, but intolerably burdensome and expensive. See 24. note 2. Nevertheless, for the reasons mentioned in the | tion, it was needful to continue mankind for many ages uti bondage ; especially as the very inefficacy ef the rites of he constrained the intelligent Gentiles to lead virtuous live: means in their power for obtaining the favour of God ; to his mercy, of which they had some intimation in th cient traditions.— In like manner, the inefficacy of the no doubt led the considerate among the Jews, to se ek God by piety and virtue, rather than by ritual services, and for pardon to the mercy of God, made known to them in| nant with their progenitor Abraham, wherein God promised | the faith of believers to them for righteousness. —Thus , heathen superstition and the law of Moses, were, as the a firms, Gal. iii. 24. pedagogues to lead men to hrist. ‘a Ver. 4.—1. The fulness of the time was come. | sary, before the gospel dispensation was introduce whether human reason, aided by the law of M d any effectual means of sanctifying and saving sinners, God y¥ ed to put the world under the direction of these instructors ages, resolving, after their inefficacy was shewed by a fi put an end to these dispensations, by introducing me space of time in which this trial was made, the childhood of the heirs ; and the period at which anen direction of these laws, he calls, ver. 2. the time bef the Father ; and here the fulness of the time. . 2. Sent forth his son, born of a woman. The original nascor, orior. Scapula) properly signifies born, and been so translated in this passage: Because although the on in respect of his body, might be said to have been made and of the seed of David, (Rom, i. 3.) no one can think rived his spirit from his mother. See Rom. i. 3. note 3.—B ing, that God sent forth his Son born of a woman, the: Do! ai av. - GALATIANS. 273 5 That he might buy of 5 That by his obedierice unto We (dme voter) under law, death, he might buy off Jews and Gen- lat we might receive tiles, who were under law, that we e adoption 2 of sons. might receive the adoption of sons ; that ey we Gentiles might be made the peo- ‘gi ple of God, and receive the blessings . belonging to the people of God, i by being introduced into the gospel | church. ‘ es, that Christ is she seed of the woman, promised at the fall to ¢ and bruise the serpent’s head? / 8. Born under the Jaw. This shews that the Son of God was one jAbraham’s children, consequently, that he is the seed of Abra- a in which all the nations of the earth are to be blessed.— Also, is mentioned that he was born under the law, to shew that he was jected, not only to the precepts, but to the curse of the law of Noses, that is, to death. But having never done any thing to merit Nt curse, it is added in the next verse, that he was thus born under » law, that he might buy off those under law. Ver. 5.—1. Buy off those under law. That the apostle had the es here in his view, as well as the Jews, is evident from ver. re the Gentiles are addressed in particular.—The /aw from ic all are bought off, was not the law of Moses alone, but the 2 of nature asa rule of justification, (see chap. iii. 13. note 1.) jl even the municipal laws of particular countries, which, though re mely imperfect, were the only rules of duty which the hea- Ins enjoyed, before the introduction of the gospel. From all ifferent laws and religious institutions, Christ hath bought off, delivered mankind by his death, that he might place them he gracious gospel dispensation, and thereby bestow on them ) the privileges of the sons of God. That we might receive the adoption of sons. The first clause of se, directs us to consider both Jews and Gentiles as bought fom the law. Nevertheless the persons in whose name he speaks, a in this clause he says, That we might receive the adoption of sons, Gentiles, as is evident from the parallel passage, Rom. viii. ee the note on that verse.—The Israelites were the adopted f God from the beginning, by virtue of the covenant which aade with their father Abraham. See 1 John ii. 29, note.— id as by their adoption, they were made the church and people of d, and were entitled to all the privileges belonging to the church ople of God, the adoption of the Gentiles as the sons of God, S, that under the gospel they were made the church and peo- — God, and were entitled, equally with the Jews, to all the pri- ‘of the church and people of God. And in particular, being is of God they were heirs of God, as the apostle observes, ver. ‘hat is implied in a person’s being an heir of God, see in the e on ver. 7, : Vou, II. : Mm Ver, CH 274 GALATIANS. 6 And, because ye believing Jews ; and Gentiles are sons, God hath sent y ‘umes orth the Spirit of his Son into your pec rth the | a by er he being sien rit r of nt forth th that ye are God’s sons, ye can ad- hearts, crying, Abba, dress him in prayer with confidence, ther. (See! Rom. viii calling him, each in your own lane note 2.) guage, Abba, Father. : % So that thou who posbclagallat 7 So that cn gifts of thé Spirit, art no more a bond- more a bond-man,) man, under law as a rule of justifi- son; (see Gal. iii. 2.1 cation, and driven to obey ‘by t 1 ) and if a son, the fear of punishment; but a son actu- ; «tk ated by love : And if a SOM then an heir of God eriush Christ, "Ver. 6. Sent Sorth the Spirit of his phrase, sent forth is used, ver. 4. 0 expr Christ from heaven, many are of bag speaking, not of God’s infusing | the temp of the believing Gentiles, but of the’ them, whereby they were in their earts a with God, and of their ‘being heirs of eter t h fz he tells thent i in the next verse.—The Holy Spi irit, is calle | the of God's Son, for the reason mentioned, John be th rit of his Son sent forth into the feist the. ‘her i meant the dispositions of God’s Son infused into ree soning is equally conclusive. ; Ver. 7. [fa son, then an heir of God. — . note 2. the adeption of the. Gentiles who shins | in their being made the church and gospel dispensation, even as the’ adof pption consisted in théir being made the chu the Mosaic ceconomy, their being. heirs of God, entitled to all the privileges belon ing to the ce God in the gospel dispensation.—But as a: of individuals, implies that they are _the son the dispositions of his sons, their bing dein of are to be raised from the dead with inc a] immortal like God their father. For their: opt 23. to consist in the redemption of their hadi, na daze of corruption, ver. 21. ‘Farther, as heirs f have the pardon of their ; sins, together with th of the joys of their father’s house. And st ihe assurance of God’s love, peace of consci spiritual enemies, assistance in times of trial an n certain hope of eternal life. | Ag loam OS rw, 81.) How- od, ye served as “(rois pn Quo soe f WHO are hot nature x. (See . note 2.) ut now, having « ace led God, or ra- u ee turn ye > to be used i | ait from i gfe indeed, not know- - oor Bedbeie: apostle calls the law of Moses, and the heathen ements, because they. afforded men no assistance ir corruption.-| gave. to men no hope of @ = a gaara after GALATIANS. 875 8 However, that ye Gentiles may not foolishly renounce your. privi- leges as the sons of God, ye ought to” remember what your condition was, whilst under the elements of the world, and Compare. it’ with your present happy state : That then indeed, not knowing God, ye served slavishly, beings who are not gods by their own nature, but by human ap- pointment. 9 But now, under the gospel, having acknowledged the true God, as your father, (ver. 6.) or rather ben ing acknowledged by him as sons, why, ‘by embracing Judaism, turn ye back again to the unprofitable and low kind of worship, formerly practised by you in your h heathenish state, and fo which again, ever since your conversion, ae incline to be in bondage : Pog. ae 10 eB ss fw ad observe a Cahbades of God) aia trans- ec sitis a Deo) gre taught of God's supposing in the sense of the Hebrew conjugation e word know in sbtiptare otter aes meant & See ver. 3. note, for the meaning ‘He calls them also poor elemeats, the jirste AreSei, in laos the transla- vad e ignify agaiz. But werw bath that hesahgte sleet . woes is emphatical, since their ‘conversion, ip = Pepa carnal wor- representing the Galatians XG carefiully observe days, dere. By diese, dhe apostle means weekly Sabbaths: by sige oa their new moons: by seasons, their Zi 276 GALATIANS. days, and moons, and seasons, and days, and m years ? These holidays, though en- sons, and years 1. joined by Moses, are equally inef- rT a fectual with the rites of the heathen Age teligions, formerly practised by you, } > for procuting the favour of God. 11 Ye are so fond of these weak 11 Lam afraid of and poor elements, that I am afraid lest, perhaps, I hay of you, lest perhaps I have preached in bouragss in “vain a vain among you. For ye do not seem to understand and value the pa nr _ leges of the gospel. a eee 12 Brethren, I pray you io. cones ‘i 12 Pubecatl in friendship with me ; for I am your you, Be as Tams FS true friend, having reproved you from love, and not from resentment. For all the time I was with you, ye in- jured me in nothing. - 13 On the contrary, ye behaved _ towards me with the greatest resp and affection. Ye remember certainly, that under a bodily infirmity, which might have rendered my labours in- effectual, I preached the gospel to you at first. their annual festivals: and by years, their Salta ye lees. See Col. ii. 16. note 4. This was directed to : latians as had embraced Judaism. Chandler thinks be read interrogatively, Do. ye observe, &c. UI hope that it might be otherwise. Asa quiestion, ) ses the apostle’s surprise, that the Galatians ol Ver. 12. Be as I am, for I am as ye are. where these expressions denote the most stri postle having sharply rebuked the Galatians for Judaism, checked himself, and turned his disee ’ fectionate intreaties and expostulationss ia which n to have had a great knowledge of human nature. ed such things, as must oa Beet affected aos that is inimitable. Ver. 13. Jn weakness of the e ei, I preac the apostle here calls weakness of the Hesh, the flesh, with which, after his rapture into afflicted, lest he should have been exalted al transcendency of the revelations which were ed, 2 Cor. xii. 7. See note 1, on that verey or an wvakness of the flesh, of which the apostle i tf Vas ap. IV. f me <: by 211 } Vet my ay flesh, ye did not de- ¢, neither did ye reject I but received me angel of God, war, rist Jesus 2. What then was your y 2? 1 for I bear u witness, that, if pos- ile, plucking out your eyes would have given them M : enemy, * when I ak truth to you ! r They love you ar- t not honourably ; they wish to exclude us, — ates. ess. Rom. iv. 6. 9. hig GALATIANS: 14,—1. Neither did ye reject me. | spit me out with abhorrence, as one spits out meats which he 277i 14 Yet my bodily infirmity, which | was a temptation to me, ye did not ridicule, neither did ye reject me with abhorrence as an impostor, but re- ceived me us an angel of God: nay, ye received me with as much respect, as if I had been Christ Jesus himself, 15 Great then was. your happiness, and much did ye think yourselves obliged to me for the doctrines I taught you. For, J bear you witness, that if it had been a thing allowable, and could have done me any good, ye would have plucked out your eyes and have given them to me. - 16 So that after all thesé expres- sions of affection and gratitude, to me your spiritual father, ye think J am become your enemy, now, when I inculcate the true doctrine of the gospel on you, and exhort you to adhere to it ! 17 The teachers who have se- duced you, pretend that they love you | ardently: but they do not. love you EXexrveare, literally, ye As aa angel of God, nay, as Christ Fesus. : The veneration, which the Galatians regarded the apostle at his first coming g them, cannot be more strongly painted than by these expres- t. 15.. What then was your happiness? Locke says, the word i@#@>, in this place may be taken actively, What, or, How great your blessing of me? the blessings which ye gave me. But se of the phrase pxxegiceG@» way, is unusual. In other pas- -Paul’s writings, the word is used to denote blessedness, or 16. So that I am become your enemy. The apostle’s address, L pv iting the Galatians in mind of their former affection and grati- ade to him, as their spiritual father, and his contrasting it in this erse, with their present temper of mind, is admirable. Ver. 11,—1. They love you ardently. For this translation of Znagc:, Cor. xi. 2. note 1. Here, by imputing the change of the Ga- tians disposition towards him, to the artifices of the false teachers, he apostle in some measure extenuated their fault. a. They 278 GALATIANS. CH 2 that - rite honowrably ; jor they wish to exclude me, i tardint: 2 your spiritual father, from your af- fection, that ye may love them ar dently, as the only faithful teachers ' ee) ae of the gospel. Hi ste bites _ 18 But ye should consider, “at 18 But rr is” it is comely and commendable for able to be ard you, to be ardéntly in love with me, a with a good MAI good man, at all times, and not merely times, and | no when I am present with you. whed I: am pres a “99 My beloved children in Christ; — 19 My little « or whom Ia second time travail in * FOR whom I ag birth, till the knowledge, and tem- vail in birth * 7 il per, and virtues of Chrsst id formed be formed in in you.’ doe: ey ee as us pve x “Qe They wish to prs otie us. Instead of 4 ius, my whee common reading, some MSS. and printed copies, _ have necoes. which reason our translators have put i it in the margin. it to be the true reading, because it agrees better than the oth ihe sense of the apostle’s discourse. Ver. 48. It is honourable to be ardently ilove pataphrases’ this verse in the following diffase mar once thought yourselves happy in my friendship, and the strongest affection, when I was with you and pi pel to you, so Iam still worthy of the same share. though I am absent from you; for I still | love, and press on you nothing but your con’ wa’ pel, which at first I preached to you: honourable nor decent for you to renounce. i clude me from your own, for the sake of a soever.’ ' Ver. 19.—1. My little children. This is: an_€Xpression derest affection. See 1 John ii. 1. note. But aS.CO! it likewise insinuates that he had been the 1 version. 38 2. For whom J again travail in birth, signifies the pains of gestation. But whet rit ¢ S of gestation or of child- bearing; it denotes the I which the apostle had undergone at. the: first, in latians. The image is beautiful. He speaks te character of a mother, who hed once per pains ‘equal to those of child-bearing, when he ¢ now suffered these pangs.a second time, whi bring them back to the true faith of the gos by words, to express the anxiety of desire and oficchia ly than the apostle hath done by this image, o a, 107.) I sh thy indeed, to -be Wi ith you now, ange my speech ; ] ant exceedingly i in , 168.) concerning ‘ell me, ye who » be under the TE ir (sx axsere, 45.) ot understand the v3 For it is written, ! Al : ‘ raham had two oe the bond- d, and aameri But he, verily, WAS of ‘the bond- eesgeig (xer2) ve 1 Ron a. ii, ‘12. note 1. GALATIANS. 279 20 I could wish, indeed, to be pre- sent-with you. now, that I might suit my speech to your case: for 1 am alto- gether uncertain concerning you, how ye stand affected towards me; and feel the greatest anxiety. on that ac- count. 21. Tell me, ye who wish to be under the law of Moses.as the rule of your justincation, why do ye not understand the law, which teaches that Abra- ham’s_ children by faith, who are heirs of the promises, are free from . the bondage of the law. 22 For it is.written in the law, that Abraham, the father of the peo- ple of God, had two sons ; one by the bond-maid Hagar, and one by the free= woman Sarah, his wife. ' 23 But he, verily, who was of the bond-maid, was begotten by the natural strength of his parents, and being =. 20. And to change my speech. The phrase wrrukar tay Dwrny, salary who change their tone in speaking, according : of their discourse. Here it signifies the framing of tle’s discourse suitably to the circumstances of the Galatians. rece he insinuated, that if he had been certain of their tio » he ‘would expressly have commanded them to cut male ig the person who troubled them with his _ Whereas, chap. v. 9, 10, 12, he only expressed a ey would do i it.” + do ye not understand the Jaw ? The argument the oing to use, being taken from the law of Moses, was ur- uch ropriety, not only against the Judaizers, aie affirm- ience to the law of ainst those Gentiles also, whom the Judaizers had sedu- ve the law. For if the apostle 1 made it evident from the es mel that Abraham’s children by faith were free from o' f the aw, no farther argument was necessary to prove, ace to the J law is not necessary to justification. For it is written. As the apostle had said, ver. 21. that 3 to reason from the law, the expression, It is wriiten, s, written in the law. Yet’ the passages quoted here 29. “i taken, the one from Gen. xvi. 15. xxi. 3. the other Wherefore this is one of many examples in which law is used for the whole body of the Jewish revelation. oses was necessary to men *s salva- ‘ Ver. 280 GALATIANS. born a slave had no title to inherit his father’s estate. But he who was of the free woman, was begotten through the strength supernaturally — communicated to his parents by zhe 10.) promise, Lo Sarah thy wife. shall have a son,” and like his mother being free, was his father’s heir. a 24 Which things, concerning the 24 Which sons and wives of Abraham, and an allegory; * Ver. 24.—1. Which things are an allegory. This cla ext @AAnyoezusves, is translated by Pierce, which things are a. namely by the prophet Isaiah, chap. liv. 1. But as the G ticiples are sometimes put for mye. corresponding substantive (Ess. iv. 16. last-paragraph) the common translation, 4 are an allegory, is abundantly just. Properly, an alle persons and cvents present, or near at hand, with thei circumstances, are considered Pte r ser and events more remote, to a this kind, were the histories of soi the Old Testament, as was ae as to be apt representations of such futu: God intended should ¢ attract the attention of be considered as allegorical, but those whicl inspired by him, have interpreted allege the apostle Paul tells us, that what Me the wives of Abraham the father of the tical representation of the t covenants the church and people of God, and that h present the persons born under the two | COV treatment they are to receive from God, count of the inspiration by which he Bi 4: he hath appealed to the prophet of these matters in his livth chapter, Natal i ver. 1. Sing, O eh. thou EL opr: children of the ui: than the children it is not true that Sarah’s children by ce were more numerous than Hagar’s children by certainly doth not speak of her children by dren that were given her by the promise be the mother of nations. Now, seeing the pr postle, ver. 26. considers Sarah as the m we not suppose she was made to conceive that she might be a type of the covenant u regenerated by the power of God ; and that her. son migt of all who by regeneration, become members of the invi » IV. GALATIANS. asl OMEN are the the power by which these sons were covenants 5 3; The begotten, and the state into which from mount they were born, are an allegory. For i orth these women, as the mothers of Abra- A eae 141.2.) ham’ s children, are types of the two e, ' which is covenants, by which men become the church and people of God. The one is that, verily, which was given, from mount Sinai, which made Abra- ham’s posterity by Isaac, only the visible church and people of God, and bringeth forth its children ae bondae to the law 3 which covenant is fitly represented by Hagar, who brought forth her son Ishmael into bondage. called, ver. 26. the Jerusalem above, which is free both bondage and from the curse of the law.—In like manner, s son by Hagar, the bond-maid, may have been begotten aral strength of his parents, and’ born in bondage, that he a proper representation of such of Abraham’s children, as is visible church, merely ‘by being his children according to “consequently a type, or allegorical representation of rhe em which existed when the apostle wrote, or of the then pre- church, which was in bondage to the law, and which ‘members no title to the heavenly inheritance on account of which they had to Abraham by natural descent.—In agar herself i is a representation of the covenant from Si- h the Israelites were made the visible church of God, lage to the law, and were by its curse excluded froin e of heaven, if they had no other relation to Abravam f natural descent. In farther confirmation of the allego- g of the facts recorded by Moses, the apostle obseryes, tas Ishmael, who was begotten according to the flesh, Isaac who was begotten according to the spirit, so the jatural seed of Abraham, persecuted the believing Jews es, his ‘spiritual seed. Wherefore, as in‘his birth and 6 in his character and actions, Ishmael was a fit type of ving Jews, Abraham’s natural seed. Lastly, from his ion of the allegory, the apostle draws this conclusion, ver. M1 believers are the children, not of the bond-woman, but “4 Peter likewise, gives thé same interpretation of A. ‘ives and sons. For he calls all believing holy women, J Ws or Gentiles, the daughters of Sarah, it they, like her, ins we 1, ‘FT Pet. iii. 6. And Christ himself tells us, that those are hildren of Abraham, who do the wark of Abraham, inging forth children into bondage, The x WS are very pro- vol. 11, Na perly — 282 GALATIANS. 25 Hagar, the bond-maid, is a fit type of the covenant from Sinai, { for Hagar, is one of the names of mount Sinai in Arabia, from whence | that covenant was given,) and she t with her son, representeth the present perly said to have been brought forth into bo , by from Sinai, because the worship enjoined in that covena tremely troublesome and expensive: particularly their rations on account of uncleanness, their purifications a1 their numerous sacrifices, and especially their three an to Jerusalem; all which were the more grievous, that no_avail in procuring them the favour.of God, as moral the world. _ For, notwithstanding the anxious care a which the picus Jews performed these things, their and dread of punishment, remained as great as” iv. 3. note. Besides, the covenant from Sinai r bers slaves, by the rigour of its precepts and the But the coyenant, or /aw, which went ii. 3.) the gospel covenant, by abolishing th ineffectual rites of worship, and b - erectin with its spiritual worship, makes all its member who obey God from love, and who can address by the endearing appellation of Father, = Ver. 25.—1. Hagar denotes Mount Sinai in 4 of that mountainous ridge in Arabia Petrea, of part, was called Horib, probably on account of “It was called by Moses, the mountain of God, Sinai God gave the law to the Israelites. ( edition of Mill’s Greek Testament, agrees v that the clause, ro yag ‘Ayae Lua og@ planation, which at first was written on and afterwards was taken into the text by Grotius says, Sinai is called Hagar or Agar, cause in that mountain there was a city whick By Pliny, it is called Agra; and by Dio tants were called Hagarenes, Psal. xx writers likewise call them Agareni.—Whi taken from the meaning of the word H r language signifies a rock: for so Sinai XXXill. 22. : 2. And she answereth to the present Fei ‘Isguoaane, literally, And she goeth with the ‘ly in the allegory. I have supplied the vent the reader from imagining that Mo. in -swereth to the present Jerusalem ; an inacci translations, and into which Erasmus, Grotius, ey . age with her chil- ee Pee. » 100.) But the ver. 30.) is the voman, * who is the er of us all. (See note 1.) ! For it is written, ‘4 iv. 1.) Rejoice, O in WOMAN, who ) mot bring forth ; gut and cry, THOU travailest not sn for msre are. the m of the deserted ' GALATIANS. 283 Jerusalem or Jewish church, which was formed on that covenant, and is in bondage to that law, with the Jews her children. _ 26 But the catholic church, con- sisting of believers of all nations, which is formed on the covenant published from mount Zion, and which I call the Jerusalem above, be- Cause its most perfect state will be in heaven, is represented by the free- woman Sarah, who is the mother of us. all who believe. 27 My interpretation of the things respecting Abraham’s. wives and sons, is not new : it is alluded to by Isaiah, For (chap. liv. 1.) # is write ten, “Sing, O barren, thou that «© didst not bear, break forth into « singing and cry aloud, thou that « didst not travail with child: For Pe words, If so, everosyu, may be translated, zs ike the present m. But this does not exactly represent the apostle’s mean- In a my opinion, the true translation of the clause is, And she aturally, by h the-present Jerusalem. Wi ith. ae ‘Phe apostle calls the Israelites Hagar’s m, because like her son Ishmael, they were descended from A- m according to the flesh, and like her son, had no title to the ce, by trie tleshly lieitiok from Abraham. 5. Is the free-woman, core apostle had formed the second member of the allegory, to the first, it would have run in this manner. nt or las verily from Mount Zion, (Isa. ii. 3.) bringeth en into freedom, which is Sarah ; and she answers to-the above, and is in freedom with har children, wi. Abra- ren by promise.” t given of “Hagar and ber son Ishmael, would lead his themselves, to form the second member of the allegory = Sarah, and her son Isaac, contents himself with express- ff Skew But the Jerusalem above is the frec-woman, who : ier of us all—The Jerusalem above, the spiritual Jerusalem lic church, consisting of believers of all nations, with the jon which. it is formed, is fitly typified by Isaac, and his ah the free-woman, because she was constituted by God er of all believers, om account of her bringing forth Isaac virtue of the promise. er. 27. More are the children of the deserted. saiah calls Sa- ‘The judicious reader will perceive, “ The o- ‘The apostle, however, trusting that 2 rah, 284 ’ GALATIANS. = v 3 | «« more are the children of the de- than of her who « solate, than the children of the husband oF 17 «© married wife, saith the Lord.” SERTED.» «| a 28 We, therefore, brethren, who 28 We ke believe, even though we are not re- thren, (xara Te Jated to Abraham by natural descent, after the manner ¢ after the manner of Isaac, are children ave children (cup. to Abraham and to Sarah dy the ver, 23.) sr promi promise, which ra him the father, F ~y = hér the mothé t of nations. : yoy " rah, the deserted wife, because with hee" own Consent, sh her, absolutely barren, Abraham deserted her vith gar, who therefore is said to have possessed rico the desected.—By foretelling the rR Kao the idea of their becoming Sarah’s children, Isaiah coo xvii. 15, 16. where Ged said concerning het, sek costs © of nations, and. by changing her nai nad firmed that promise as he confirmed Land he should be the father of many nations, by ver. 24. note 1, bb Ver. 28. We, ther ae brethren, aft ter ane “mann children by promise. Uf believers, after the man children begotten to Abraham by: the divine pow the promise, A father of many nations have I constit be doubted that they are typified by Isaac; and that was deferred till the bodies of his parents were dez that being supernaturally begotten, he might be a who by the divine power become the seed of faith ? And seeing God called the Israelites 4 on account of the supernatural begetting of may we not suppose, that believers of all nations, or children of God, on account of their a for seed, by the power of God? Accordingly, 1 Romans, chap. ix. §. The children of the flesh, dren of God ; but the children of the promise are this light, the expressions in scripture, begotten of God, and of the Spirit, are all begetting of Isaac, and to what was typified th John i. 12. To as many as received him, to them come the sans of God, és eysrnSncav, who were nor of the will of the ‘flesh, nor of the will of _— iii. 6. Except a man be born of water, and of seeing our Lord, when speaking of men’s being the ean said to Nicodemus, Art thon a master est not these.things, he certainly supposed, that the J known these things from their own scriptures. — to find them, unless in these passages, which speak ¢ seed, or sons, namely Ishmael and Isaac ? Wheref fore Fr ’ sp, V.=—VIEW. 29 But even as then, who was begotten (xa- oage gre) according to the rsecuted * him AS BEGOTTEN ug to the Spirit, so But what saith the re? (Gen. xxi. -out the bend- ‘and her son; for on of © the Leisinadl Ss not inherit * son of the free- [Well then, breth- are not chil- 29. note. ni. eir, and 4 GALATIANS. Persecuted him, Ge. in his mocking at the feast of his weaning, Gen. xxi. 9. he pretended that by right of primogeniture, he was his erefore he ridiculed the feast made in honour of heir, together with Sarah’s laying claim to the whole of tance for her son.—This action was ty pical of the contempt the Jews, Abraham’s natural posterity, would treat his al seed, and their hopes of salvation through faith: Typical E the claim which the natural seed would set up, of being the of God, because they were first his people. The son of the bond-maid shall not inherit. declared, that all who have no relation to him, nor title ritance of heaven, but that which arises from their being f the visible church; shall’ be cast out of the family of “be for Ever excluded from heaven: | _ God prefigured the rejection of the Jews, the natural being the church and people of God, for their persecut- e Christians, the spiritual seed of Abraham. These things, er, the apostle hath not pointed out to his readers, but leit = Cc ) be investigated by their own sagacity. 285 29 But even as it happened then, that Ishmael, who was begotten accord: ing to the flesh ; begotten. by the na- tural strength of his parents, and related to Abraham by natural de- scent only ; persecuted Isaac who was begotten according to the spirit, and resembled his father Abraham in the dispositions of his mind, so also it hath happened mow ; the Jews, the, natural seed, persecute us the spiri- tual seed. 30 But what saith the scripture, «‘ She said unto Abraham, Cast out s¢ this bond-woman and her son; « for the son of this bond-woman «¢ shall not be heir with my son, e- “ven with Isaac. And God said to « Abraham, in all that Sarah hath «said unto thee, hearken to her ¢ voice: For in Isaac shall thy seed * be called.” 31 Well then, brethren, it appears from the law itself, that we who by sis himself hath directed us to the very interpretation which in this passage, hath given of Abraham’s wives and sons. Ishmael’s persecution of Issac, In this trans- Perhaps also, in this 236 r GALATIANS. — faith are Abraham’s sons, are not. children of the bond maid Hagar, but of the free woman Sarah: and as her children, we are heirs of the promi- ses, pi: not in oe to the law. . CHAP. V. View and Illustration of the Exhortations contai a ‘i d joven apostle, in the third elspa: justification by faith, proved, eee the seed of Abraham, whoo God in the co justify by faith.—2. That the law of Moses long after the covenant was ratified by the oath of € neither annul nor alter the covenant, by introducin; of justification different from that: w nich | ‘was SO blished in the covenant.—3. That men country, of which Canaan was the’ ea obedience to the law, but by the free gift of rhs _ law was given to she Israelites, not to ju strain them from transgressions, and by their sins, and of the demerit of their si Christ for justification. —Farther, having i in the observed, thatthe method of justification by fa at the fall, was not universally published in the first mediately introducing the gospel dispensati of the world in the first ages did not a cause it was proper that mankind should remai the tuition of the light of nature, and of thelay so having declared, that the cape and his birth in a state of freedom, was | supernatural generation of Abraham’s ‘met freedom from the bondage of the law « f Moses vation, the apostle in this fifth chapter, as whole of his doctrine, exhorted the Galatia that freedom from the law of Mo wherewith Christ had freed them in the and by no means to be again held fast in bon form of worship, ver. 1.—Then with t spired apostle, he solemnly declared, that i tion by receiving circumcision, Christ wou of use to them as a Saviour, ver. 24) . ~ The Judaizing teachers, who enjoined ¢ of Moses as necessary to salvation, being semsib Sicmndees of the services required by Moses, m ‘ ‘ » Vi—View. | GALATIANS. 287 s from receiving circumcision, had, it seems, made the as believe, that circumcision did not bind those, who ut of Judea, to obey the more troublesome and expensive 25 of the law; such as the offering of sacrifices, the pay- rine the going up to Jerusalem three times in the year, to obey these precepts only, which were of easy per- 5 namely, the keeping of the sabbaths, the new moons, other holy days enjoined in the law; the abstaining clean meats, the avoiding of the company of the un- ised, &c, Wherefore, to undeceive the Galatians, the solemnly testified to them, that every circumcised person, ght to be justified by the-law of Moses, bound himseli all its precepts without exception, and subjected himself wse, if he failed in the least particular, ver. 3.—In short, eparated themselves from Christ, who sought to be merito- stified by the law of Moses; and, to their unspeakable uded themselves from the grace paced ie the gospel, —as they might know from this, that all who adhere are warratited, by the gifts of the Spirit bestowed on hope for justification through faith, without the works iw of Moses, ver. 5.—Besides, in the gospel dispensa~ ither circumcision, nor the want of it, availeth any thing m’s acceptance with God, but faith strongly working by o God and to man, ver. 6.—Next, the apostle having ob- i, chat, at the first, the Galatians made good proficiency doctrine of the gospel, he asked, who it was that now ted their progress, so as to make them forsake the . 7—9. And hoped, that when they considered what - written, they would not think differently from him, g the method of justification, ver. 10.—And: because es had said, that since he conversed with the apostles alem, he had altered his doctrine, and now taught the y of circumcision, he desired to know, how it came to t the Jews still persecuted him? For if he preached ion, the stumbling block of the cross of Christ, was y removed out of their way, ver. 11.—Then concluded, ing them to cut off by excommunication, the person ‘subverted them, ver. 12. doctrinal part of the epistle being finished, the apastle remains, advised the Galatians nak to use their free- m the law of Moses with respect to meats, as a pretence tifying their sensual« appetites,™to the offence of. their Jewish brethren, who still thought the meats forbidden ses unclean, ver. 13.—-Because, in so doing they would ak the great Christian law of love, ver. 14.—the Jews, by g of the Gentiles, as’ profane persons, and the Gentiles, Pp! ee the Jews as ignorant bigots, sense said the a- postle, 28s GALATIANS. postle, by thus giving occasion to the flesh, to.¢ in biting and devouring one another, y . on one another, ver. 15.—He therefore comma: obey the dictates of their spirit, and not to ft their flesh. Withal, to make them the more wa respect, he told ‘them, that the inclinations bet. . the flesh, are oftentimes contrary the one | that through the prevalence of the inclina nations are frequently hindered from doing what their their reason and conscience incline them to sia time, to encourage them, he assured them, that if ed the dictates of their reason enlightened by would not fall under the curse of any law whate —Then, to shew what sort of actions th lust vo lead then: to perform, he enumera aa Sails) he foretold now, as he had lon who do such things, shall not inhe ver. 19—21. Also he enumerated the and in their commendation took notice, th evident, that in no nation was there ever am them, ver. 22, 23.—Farther, as a powerful. the works of the flesh, he assured them, that all. ful disciples, have crucified the flesh. with its ver. 24.—In short, since the Galatians live al dispensation of the gospel, he ed cording to its rules, ver. 25.—And cautionec ed the spiritual gifts, to avoid vain glory. them, that they might not provoke their bret! strife. And those who were destitute of t he exhorted not to envy those who were en ver. 26. . : 4.3 CoMMENTARY. I CHAP. V. 1 Because Pe: wd ate the children of the free-woman, . do ye Gentiles stand fast in the free- dom from the law of Moses, where- with Christ hath freed us in the gos— “again: * pel-dispensation, and be not a second yoke 0 time held fast in the wig of bondage, as if it were Beco ree salva- tion. al Ver. 1. Be not again held fast. The apost! Gentiles, might say, Be not agazn held fast in t because the law of Moses, which he was cautio1 re Vv. GALATIANS. 289 2 Behold, I Paul say 2 Behold, I Paul say to you, that ry Phat ‘if ye becir- if ye be circumcised as a condition ne- cised, Christ wi// cessarw to your salvation, the death rofit you nothing. * _ of Christ «vill profit you nothing. B (Maprogoue: 2: werv, 3 And though ye have been ) And I testify, taught otherwise by the Judaizers, ree er, to every cr- I testify moreover to every circumcised uincised person, that he person who seeks justification by the s a debtor to do the law, that he is bound to perform the ole law.' whole law of Moses pertectly; and if he fails, he subjects himself to the curse, (Gal. ili. 10.) as a yoke of the same kind with that under which they had groan- while heathens. See Gal. iv. 3. note.—By this precept, the a- likewise condemns the superstitious bodily services enjoined he church of Rome, which are realiy of the same nature with se : prescribed by Moses, with this difference, that none of them fe of divine appointment. Ver. 2. if ye be circumcised, Christ will profit you jnotinkg This: feral expression must be limited, as in the commentary ; because ve cannot suppose that the circumcision of the Jewish believers, in- pacitated them from being prefited by Christ—Farther, as the vation of Abraham’s posterity, a distinct people from the rest ndnkind, answered many important Eas in the divine go- ment, see Rom. xi. 15. note 1. Ess. v. sect. 4. their observance he rite of circumcision, declared by Ged himself to be the seal S covenant with Abraham, was necessary to mark them as his” dants, as long as it was determined that they should be conti- distinct people. This sheweth, that the apostle’s declaration to be considered as.a probibition of circumcision to the Jews, national rite, but as a rite necessary to salvation. And there. e, while the Jews practised this rite, according to its original in- ition, for the purpose of distinguishing themselves as Abraham’s cendants, and not for obtaining salvation, they did what was at. But the Gentiles, not being of Abraham’s race, were under itical | obligation to circumcise themselves ; consequently, if eceived that rite, it must have been, because they thought it ary to their salvation ; for which reason, the apostle absolutely rohibited it to all the Gamtiles.” Wer. 3. He is a debtor to do the whole law, See the Tihisteat. 3.—From chap. vi. 13. it appears, that the Judaizing teachers, 0 so earnestly enjoined obedience to the law of Moses, as neces- to salvation, did not observe it themselves. This sheweth, that - sole mative in urging the Galatians to be circumcised, was, as ostle, in the passage just now cited, observes, that they might d persecution from their unbelieving brethren, and have the ho- of making the Galatians proselytes to Judaism. ol FY. Oo °° 5 ”" Ver 290 GALATIANS. 4 Ye have renounced Christ asa & Ye are Saviour, who seek to be justified by the Chiist, ‘4 law of Moses; consequently yg shall. fed (Ess. receive no benefit from his death. law; j Ye have excluded yourselves from the grace, — Free gift of Justification offered. to'you. "ene in the gospel. © ee es | 5 But we believers, the spiritual ; e, 98. seed of Abrahim, whom God hath 4 promised to justify, through the gifts of the spirit which are the evidence of our adoption, lak for the hoped righteousness by faith, to be bestowed. on us as a free gift at the genset judgment. ae 6 For in the gospel dispensation, nei- ther circumcision availeth any thing to- wards our acceptance with God, ner uncircumcision, but faith strongly —e ah *y beste: to God and to man. ; . ta: PA ete yen Wee ye aval ran ee ie the om Ver. 4. ¥ are loosed from Christ. rendered by our translators, Rom. vii. Vacui estis a Christo. Beza, Evanuistis s postle’s meaning is, that. whoever sought to! by the law of Moses, and for that purpose recet solved his connection with Christ, which had k baptism, and sm all relation %, and d a Saviour. _* : Ver. 5. Look Sor bs hope of righteousness. peSw ts translated, Philip. iii, 20.—Either this and must be Supplied thus: We look for the hope of righteousness by faith; or, hope, the for the participle ; We chrowgth ihe Spirit, tack ness by faith. Ver. 6.—1. Nor uncircumetsioz cumcision, Jest the Galatians, from his speak cumcision, might have fancied there w uncircumcision. 2. But faith strongly working by Bos A apostle gives here of faith, deserves atte! that it consists in the mere speculative b gospel; nor im a confident persuasion, are actually justified ; or, that Christ hath These things, are no where in scripture r justifying faith; and they who trust to The faith which is counted for righteousnes Ye did run t well ; 3 t a stop to you, * § ren not obey 4) This persuasion ~~ from him * you. , (9 A little leaven t neth the whole Lam persuadell (as, concerning you (@& ¥, 165.) by the Lord, t ye will think nithing rently FROM ME: he who troubleth hall bear punish- é3 whosoever he be. oh GALATIANS. 281 7 At first ye made great progress in the doctrine and practice of the gospel. Who hath enterrupted you in that good course, so as to ea yout now reject the truth 2 8 This persuasion concerning the law, and the efficacy of its expia- tions, is not wrought in you by hin avho first called you. 9 A little leaven, that is, the er- rors of one teacher, are sufficient to corrupt a whole church. 10 However, to comfort you, Z am persuaded concerning you by the Lord, that on reading whar I have written, ye will not think differently from me, concerning the doctrine of justification by faith. But the teacher, who, by his falsehoods, hath given you so much trouble, shall, when 1 ch a belief of the truth, as worketh in the mind of the believer ve, and maketh him @ new creuture, chap. vi. 15. the attention of the Gilatians to this operation of faith, be~ they were deficient in love to each other, chap v. 15. 1.—Ye did run well. }in the gospel, are often in scripture compared to the ancient tic exercises, especially to the race 3 because in that exercise test exertions of activity and strength, were necessary to ob- a in the prize, Heb. xii. 1. Who put a stop to you? Yn this question, the apostle did not 10 the person was who had put a stop to them; but he ex- is Surprise and grief at their being stopped. 7B word, signifies one’s going across the course, so as to jostle iid other who is running. 8. Cometh not of tum who called you: ranslated, being the participle of the imperfect of the indica- » The postie here described himself. For he was the person ne converted the Galatians, as is plain from chap. i. 6. The apostlé The exercises “at taith and holiness So rwAsvr@ sKould See Pref. 9. A little leaven leaveneth the whole lump. This is a pro- expression, in which the pernicious and infectious nature of us doctrine and vicious example is set forth. Hence our gave the name of /eaven to the doctrine of the Pharisees and ees, Matth. xvi. 11, 12. = doctrine of the Judaizers in this passage, and to the incestu- S person, 1 Cor. v. 7. See note 1. on that verse. Wer. 10. Shall bear punishment. See 2 Cor. x. 6, 8. xiii. 10. The same name the apostle gave 2 1 Tim. 292 GALATIANS, , (etapa repre “9 as 11 My’ enemies tell you, ‘that I ei But | preach circumcision. But I brethren, - ren 3 Le if I now “preach circumcision, wh yam preach | 1 now persecuted by the Jews? Hav- vy hy a ing left off preaching salvation through a_ crucified Messiah, cer- tainly the ple: of the cross is removed, (1 Cor. i. 23.) and they should ae longer ata me. 12 I wish they were even cut ff 94 excommunication, who subvert your even cut -avho faith by their malicious Bie hae rade" Ge ed and false doctrines. ; pris Hie My 13. Now ye, brethren, have bean na ed by the gospel into freedom from — the law of Moses, as the rule of your justification. Nevertheless, use not this liberty as a pretext for grat ifying for those appetites, and exercising those flesh; gst passions, which have their seat in the pees aid 3 flesh. But, agreeably to the law of tne. anot Christ, assiduously serve one another ine. all things innocent. come, be punished for it, whosoever 4 le 1 Tim. i. 20. ict in We ens the apostle thr false teachers. Pa Sa - Ver. 12.—1. Were even cut off. Jortin thinks may be translated, 2 wesh they could cut themselv leaving your society. But as the apostle had hi munication of the false teachers, ver. 9. by leaven, which was to be purged ont, that whole lump; and had threatened, ver. 10. thi them should bear their puniibmese Tam this verse, he desired the Galatians the ers off from their society. See 1 Cor. v. 2. 2. Who subvert you. The word wy. Tt5, drive one from his habitation. The ite, f olnepeeyny covescevaaxyTes, iS translated, who have tu side down. oe Be Ver. 13. Only use not thle berty foe i Here, and in what follows, the apostle proposed sentions which had arisen in the churches of ¢ Gentile churches, where the Jewish converts in tiles should observe the distinction of meats a Moses ; but the Gentiles strenuously maintained | h berty. In carrying on these nn alleges se ay. GALATIANS.. 29% 4 For the whole law * 14 They who stickle for the Jaw, led .(é acy», 60.) ought to be zealous in the offices of S precept; EVEN by love. For the whole law; as it re- Whou shalt love thy spects our neighbour, is fulfilled by jour as thyself 2. obeying one precept, even this, Thou me 9 shalt love thy neighbour as sincerely as hy eke thou lovest thyself. But if ye bite and 15 But if, from your zeal for, or wrone another, have your zeal against the law of Moses, Jest ye be consum- ye wound and destroy one another's cha- one another *. racters, have a care lest ye bring ever- ee j lasting destruction on one another. , Aeya 0s, 55.) I com-'» 16 I command then, Walk accord- en; Walk bythe ing to the dictates of your spiritual it | (ee:, 212.) andso part, and so ye will not gratify the lust wil not fulfilthe lust of your animal nature; particularly ae flesh. ye: ye will not gratify the sinful passions ; of envy, malice, anger, revenge. yerties with each others characters, that the apostle termed fer, 15. a biting and devouring each other.—\n the expression, it your liberty as an occasion to the flesh, the apostle insinuated, e Gentile Christians indulged their sensual appetites, by eat- ose meats which their’ Jewish brethren reckoned unclean, out regarding the offence which they gave them by so doing : on the other hand, the Jewish converts enraged against s, gave vent to their fleshly, or angry passions, by evil of them, and giving them opprobrious names.—See i. xiv. where the apostle ‘hath treated of these disputes at great. .—1. For the whole law. Here daw signifies those parts of Moses, which enjoined men’s duty to their neighbours ; ‘om the use of the word, Rom. xiii. 8, 10. t love thy neighbour as thyself. As we cannot live com- ut the assistance of our neighbour, he may on account y services be reckoned a part of ourselves; in the ner that the wife, on account of her necessary services to is called Ais own body, Ephes. v. 28. Our neighbour, , hath a title to be loved by us, with as much sincerity as ourselves, — ; - Lest ye be consumed by one another. ‘This Chandler inter- eir destroying the church of Christ ; because it would progress of the gospel, when the first converts quarrelled aselves, and manifested a bitter and angry, spirit to- 6. Walk. by the spirit. The apostle often uses the word denote men’s spiritual part, their reason and conscience en- by the doctrines and precepts of the gospel revealed by = the 204 _ GALATIANS: 17 Ye have gteat need to subdue the lusts of the flesh > For ‘the fresh strongly inclines men to act contrary to reason and conscience ; and these prin- ciples are often contrary to one ano- ther, so that ye cannot always do the things which your better part inclines you todo. See Rom. vii. 18. — 18 But, to encouragé you.to sub- due the flesh, know, that if ye ha- bituall ly follows the dictates of your better part, ye ate not under the curse of any /aw, so as to be punished. Pic 19 Now, the works produced. by the lust of the flesh, are manifest : the namely, adultery ; fornication ; and all w kinds of uacleanness, such as incest, tery, 1 fornic sodomy, bestiality; the indulging ‘cleanness, lase lascivious thoughts, and the reading of =e lascivious books ; n Bh Toe a 20 The worshipping of anise SOf= oy dolat the spitit of God ; and more expecta to the flesh, as in the following verse: Living in the spirit, signifies living in the pr raierin Ver. 17.—1. For the flesh. In scripture the fe se fre notes the natural depravity of the animal part of our is so prevalent in a" that even the regeihaaes are tro led relics of it. ‘ 2. So that the — which ye incline, these ye cont [ which we incline, are the things which The expression ye cannot do, does not ‘mean y but ye cannot at all times do: for as the ape They who are Christ’s have crucified the i Justs : So that for the most part they ¢ part inclines. Besides, how absurd we to command the Galatians not to ful reason, that they could not at reason and conscience inclined. Ver. 19. Adultery. This work of the fle being the most prejudicial to society. ness, ruins families, introduces a spuri tion of parents from their children, and ¢ ‘auses : education. Ver. 20.—1. Hola y is justly reckon flesh, because the worship paid to many ed in the most impure fleshly gratifications. 2. Sorcery, Dxguansic, sorcery, being placed immed WE sont ee A LP. ‘v~. s, strifes 3, emula- wrath, brawwlings, ms, * heresies >,” ; wvyings, murders, NESSES tevellings, om. -xiig 19.-note nd such like: con- NG which I foretel ow, as 1 also have Id, that they who tise such things shall tit the kingdom GALATIANS. or. xii. ZO. note) 295 cery, or a pretended communication with invisible malignant powers ; en- mities long kept up; quarrels issuing in unreasonable law-suits ; ambitious emulations ; violent anger ; ‘Senne: causeless separations ; the forming of sects in religion, for the sake of gain, in Opposition to conscience ; 21 Inward grievings at the happi- ness of others ; the taking of men’s lives unjustly, me the maiming of their members ; drinkings to intoxication ; lewd frolics, and running through the streets in the night time; and such like evil practices; concerning which I foretel you now, as I have often done formerly, that they whe practise such things, shall not inherit the kingdom of Ged- Awful declara- tion ! means those arts of incantation and charming, and all the pre-. |communications with invisible malignant powers, whereby the - eR priests promoted the reverence and worship of their idol gods, iched themselves, In this sense the word is used concerning m, Rev. xviii. 23. Ev zy Puguancia re, By thy sorcery, were all lecerved ; that is, by a variety of wicked arts and cheats, the were deluded to support Babylon in her idolatries and cor- __ The word, Peeguconsic., translated sorcery, comes from ?eg- drug, either salutary or noxious ; so denotes, sometimes the Ting diseases by salutary drugs, sometimes the art of poi- y such drugs as are noxious. Hence it signifies among other € cheats of such’ mmpastars, as by noxious draughts and Pp erend to govern men’s passions, while in reality they do ii i the bodies of those who use their prescriptions. _ Egus, as distinguished from Ex Sega, Enmities, may sig- aw Suits as proceed from fleshly passions, rather than from dictates of reason, ratvons. The word sed:tions, by which our translators have he Greek word diyoraoras, is of too limited a signification, only @ state crime ; whereas the Greek word signifies, those and causeless separations, which break not only the eligious ties, whereby mankind are united ; and which ’ nine prevalence of comiAganes, pride, and hes lusts of resies being ranked among the works of the flesh, must be religion, embraced from pride of understanding, and fac- obtruded. on others, in opposition to 2 man’s own conviction, : for 296 GALATIANS. 22 But the fruit which reason en- — 22 But th lightened by the Spirit of God pro- Spirit x is, duceth, is love to God and man; joy, peace, lone eccasioned by that excellent affec- geneletiess, : ’ tion ; peace with all men); the patient: Peariss of injuries ; a soft and sweet waanner of speaking , a beneficent dispo- sition 5 fidelity in cnieagomearal — OR ig bi mises, and trusts; > ao VERPIION AD 22 Calmness under provecations,, 23 Mee temperance in the use of meats and) ance’: drinks. In praise of these virtues I th observe, that there never was any law or religion, by which they were pro © © ~ hibited, or the persons punished whee sapigor practised them. a AES a i 24 Besides, they who are Chris?s) © Oh (Ae) B brethren, (iii. 29.) 2, from: iow) who are N rer “hi y for the sake of worldly interest. See 2 Pet. i ii. 1 note 2. ili. 10. note 1. Ver. 22.—1. But sialic of the spirit, be. etic virtues mentioned in this verse, the fruit, rather than the Spirit, to shew their excellency. © For trees which are on that account valued and cultivated, It is not a higher praise to any temper of mind or course of it is the fruit of the Spirit $ ; whether by the ais Spirit of God, or the spirit of man, ~ ; 2» Fe (ok Xensoras, from xgner@>s, estan This Crellius says is “ comitas seu suavitas _elucet in verbis, ‘in cultu, atque rebus externis ob abilis.””? Sweetness of speech and manners.—Ger meekness in this respect, that meekness is ay sists in the bearing of injuries, insults, and ger or resentment. Whereas, gentleness ha an active virtue, and.exerts itself in a soft o ing and acting, even when necessitated to with whom we converse. ’ Ver. 23. Against such things there ts no 0 Lage hos, lex non est posita. By this observation the apostle in: the virtues here mentioned are so manifestly exce never hath been any nation which did not acknowl lence, and give proofs that they did so, by making t of their public or of their private institutions. © sentiment he says, ver. 18. If ye are led eho 48 the condemnation of any /aw whatever. Ver. 24,—1. Have crucified the flesh. « Thi fecting allusion to our Lord’s sufferings on the Wi—Vrw. GALATIANS. 297 edrtheflesh,with to him and admiration of his cha- ssions * and lusts. acter, crucified the body with the pas- _ ae . sions and lusts proper to it. Es, 134.) Since we 25 Since we live in the spiritual ‘spirit, let us dispensation of the gospel, and enjoy p- », 176.) the spiritual gifts, /et us also walk by _ the spirit ; that is, by the rules pre- wy scribed in this spiritual dispensation. GLetusnotbevain- 26 In particular, Let us who en- » provoking one joy the spiritual gifts, beware of being ther, envying one a- puffed up with pride, lest we provoke DP hin one another to anger ; and let us who ilk want these gifts, abstain from envy- . ing those who possess them. —e ; ‘of our fleshly lusts may be very painful to us, as the word crucify Meth. But the same word, by putting us in mind of Christ’s g much greater pains for us, touches all the generous feelings eart, and excites us, from gratitude to him, to disregard the ich so necessary a duty may occasion to us. th the passions. WaSnuzet, The passions, as distinguished from pofthe flesh, are malice, anger, revenge, envy, pride. CHAP. VI. | View and Illustration of the Exhortations in this Chapter. apostle, in what follows, recommended to the spiritual _ who were teachers in the Galatian churches, to re- meek exhortations and affectionate rebukes, those who rised into any fault, ver. 1—And to sympathize with, one another in every distress, whereby they would law of love, ver. 2.—And because men’s neglect- ‘their distresses, often proceeds from pride, or an of themselves, the apostle declared, that if any one, ‘any teacher of religion, thinketh himself to be some- being nothing, in as much as he refuses to do works deceiveth himself, ver. 3.-—-Wherefore, that the chers might form a just judgment of themselves, the tted every one to try his own work; and if he found would have matter of boasting in what he himself is, he inferiority of others, ver. 4.—This he told them sure ground of boasting, because every one shail m burden at the judgment, and be treated, not ac- the opinion which he hath of himself, or which of him, but fccording to what he really is, ver. 5. thus instructed the teachers im their duty to the peo- . il, P p pcos Z98 GALATIANS. View. ple, he shewed the people’ their duty to their teachers 5 commanded every one who: was instructed in the word, part some share of all the temporal good things which joyed, to the person who instructed him, ver. 6.—And ] of them might neglect to provide a proper maintenance! ministers of the word, on the pretences which an imm selfishness is ready to suggest, he assured them, that as ce as men reap the kind of grain which they sow, ver. 7. tainly, he who neglecting good works soweth into his fi employing himself in procuring: the gratification of his appetites, shall, from such a course, reap corruption : W he who soweth into his spirit, the good seed of knowled, - virtue, shall, from that course, reap life everlasting, And therefore he exhorted the Galatians whilst they ha portunity, to do good to-all, especially to them who w. the household of faith, ver, 9, 10.—Next, he desired th consider what pains he had taken, in writing so large a to them with his own hand, to secure them against pi try of the false teachers, ver. 11.—And having, recalled impostors to his thoughts, he could not finish his letter out observing, that the earnestness with which they | circumcision, proceeded entirely from their desire to pleasure, and to avoid persecution for preaching sal through a crucified Messiah, ver. 12.—To prove this, he ed the Galatians, that these circumcised teachers did not selves keep the law; but they wished them to be circun that they might boast among the unbelieving Jews, having proselyted them to Judaism, ver. 13.—But \ to himself, he told them, that he had no worldly ) ever in converting them, and never wished to boast thing, but in the doctrine of salvation through the ¢ Christ, by which the world was crucified to him, and h world, ver. 14.¢-Then declared a second time, (see chaj that under the gospel, neither circumcision availe h al towards our acceptance with God, nor uncitcumcision entire change of principles, dispositions, and act —And wished peace and mercy to all who sought by that rule; namely, by becoming new creatures. were the Israel of God, the spiritual seed of Abraham, t the ptomises belonged, ver. 16.—And having in this” plainly declared, and fully established the doctrine of j tion by faith, he forbad the false teachers to trou! more on account of that doctrine, as he bare marks of his sufferings for the gospel, whereby his sine the things which he preached, was put beyond all dow 17.—Then concluded, with giving the Galatians eal benediction, ver. 18, P eta GALATIANS. 299 ‘ CoMMENTARY. aL I 1 1 dis, - CHAP. VI. 1 Also, brethren, if if a man be any member of your churches, through into any fault, the strength of temptation, or the MEN * re- frailty of his own nature, is surprised ch a person inthe into any work of the flesh, ye who are meekness; tak- teachers and rulers, restore such a per- tie thyself, 3 son to his proper place in Christ’s be tempt- body, the church, by meek instructions and affectionate rebukes: and thou who readest, take a view of thine own frailty, lest even thou fall by ee ‘tion. ye one anothers 2 Instead of rebuking one another 4, and so fulfl with harshness, sympathize with one of Christ. another in every distress; and thus Julfil the law of Christ, which enjoins benevolence even to those who fall ; into sin. meifany one think 3 For if any one thinking highly of tobesomething, 4imself, is immoderatelf severe to- ‘ oe Tf a man be surprised. THeoan?Sy here, signifies taken ne considers what he is going to do; consequently, the a- speaking of those sins which men commit without previous 13 as is plain likewise from the reason subjoined, Lest even ed. : spiritual men restore. Keragrifert. See Ephes. iv. 12. \ccording to Locke, Chandler, and others, wvevparixot, the men, were those among the Galatians who were eminent for nowledge and goodness._ But I rather think they were per- ho possessed the spiritual gifts, 1 Cor. xiv. 37. and to whom ge to instruct, diner: and reouke others. For the d rulers were generally chosen from among the first )whom the spiritual gifts were bestowed in the greatest iew of thyself. There is a great beauty in thus sud- changing the discourse, from the Galatian spiritual men to the rhimself. It rouses his attention, and carries the exhortation o him with peculiar force. est even thou be tempted’, that is, Jail by temptation : the cause @ put for the effect. ‘Ihe consciousness of our own frailty lispose us to be merciful towards those who sin. . Bear ye one another's burdens. ‘Vhis is an alliision to the travellers, | who when too heavily laden with their bag- lieve one another by beating the burdens of the weak or ed, and in that manner shew their good Gis position towards her. wy oe ee >a Mer. $00 wards his brethren, when they fall into sin, and does not assist the di- stressed, such a person, being nothing deceiveth himself im thinking himself. better than others. 4 But, the worth of man being shewn by his works ; /et every one try his own work, rather than the work of others, and if good, then he shall have boasting in himself alone, and not in another as worse than him. 5 To bring your actions to the trial, is absolutely necessary; for every one, at the judgment, shall an- swer for his own actions only. 6 Now™et him who is instructed in the doctrines and precepts of the gospel, impart a share of all the good things he enjoys fo the instructor. By this good work, ye may have matter of boasting in yourselves, ver. 4. 7 To maintain them who teach you, is your duty. Therefore do not deceive yourselves, God will not be mocked: For, as in the natural, so in the moral world, whatever a man soweth, that also he shall reap. 8 Ti hevefire he who, by spending his time and wealth in gratifying his sensual desires, seweth into his own Ver. 4. Lave boasting in himself alone, and n thinks, the boasting in another, here conden the false teachers in those they had persuaded cheap: But the context doth ~ Faous that i nter cision, ver. 13. tion. Ver. 6 Communicate of ali good things to ns instructor. ers, who by the spiritual gifts were supernaturally qi struct others, deserved to be liberally maintained, how nay m a liberal maintenance due to those, who, not possessing he sf gifts, are cbliged to spend a gteat deal of time and mone: themselves for their office, and who employ themselves a discharging it ? Ver. 3. Who soweth into his own flesh. In this passage | : considers the human body and mind, as fields into which see and which produce fruit according to the natuze and measu seed sown on them ; and by this similitude hath shewn, that th the GALATIANS. 4 But let e his own work, : Ae shall have fn himself alone, a in another ' aon 5 For every o7 bear his own burd 6 (As, 103.) D him who is instr the word, comm w, 166.) © set to va 7 Do not deci selves, God i is ed: For 2 ms ~ f of rom the flesh teap ation : But he who ‘into HIS spirit, ll from the spirit rea , 106.) Wherefore, ; not flag in well- , for in the proper a we shall reap, if int not. ta ae | Well then, while we ortunity, Let us yd to all, but es- ! t2 them who household of see how large Ihave written my own hand. er. GALATIANS. 301 fresh, shall from such a sensual life, reap corruption ; the utter destruction of his soul.and body. But he who by spending his time and wealth in improving his mind, and in doing ood to others, soweth into his spirit, shall, from such sowing into the spi- rit, assuredly reap life everlasting. 9 Wherefore, having such a pros- pect, /et us not flag in improving our own minds, and in doing good to others : For in the proper season, name- ly at the judgment, we shall reap, (ver. 8.) the blessed harvest of ever- lasting life, if we faint not. 10 Certainly then, while the season of sowing lasteth, let us work good to all men, whatever their councry or their religion may be, but especially ta them who are of the family of God vy faith s for considering our persecu- ted state, we ought to be very atten- tive in succouring one another. 11 Ye see how large a letter I have written to you with my own hand, By this ye may understand my anxi- ety to preserve you in the true faith of the gospel. table connection between vice, continued in, here, and mi- 0. Let us work good to all, but especially to them who are of of faith. Every man’s first duty is to provide for those od hath more immediately committed to his care, namely, and children, and near relations. m, he is able to assist others, he should, when there is a etween the objects to be relieved, prefer those who in erity relieved others, and whose characters are virtuous. And if, besides taking "as stent members of the household of faith, of whom the a- —Yet the vicious are not to be wholly overlooked in 2s. They ought to be relieved by the charitable ; but a manner as to prevent them altogether from feeling the ences of their sinful courses. od to follow vice, even in the present life, for the purpose ning the wicked, to relieve their wants in an abundant man- Id be to counteract the wise plan of the divine providence, encourage them in their wickedness. R11. Ye see how large a letter. The phrase anrseus ygeupeccs, For, as misery is appoint- 18 * is rightly translated, how /arge a-letter. - phrase suTeoTMmycKs bw CoeMt, MAY 302 GALATIANS. ~ CAas 12 As many of your teachers as 128 ox wish to appear fair, in the eyes of to anhan yf in their unbelieving brethren, by their flesh, | these oC attachment to the law, these strongly you to be ci persuade you to be circumcised, not be-. on) cause they think circumcision neces- sary/to salvation, but only that enay not be persecuted by the unbeliev- ing Jews, for preaching salvation through a crucified Messiah. oj "a properly signifies, m what size; and the second ‘ord, | denotes an epistle, as well as the letters of the al rak xxviii, 21, This translation is adopted by Be sobre, Wolf, and Lardner. But Whitby, I following Jerome, Chrysostom, and Theo veenpmert, with what kind of letiers 5 supp tor the inelegance of the writing. For, fro use of an amanuensis in his other letters, th accustomed to write Greek. The in rence Tow. Eminent men much engaged n hy others to write for them, notwithstanding the} very well themselves. “I therefore prefer t bibles, which represents the apostle as il that he wrote this large epistle with his ow anxious he was to reclaim them from their ¢ erro the fullest assurance of the truth of the doctri and that he uniformly preached the same doct Ver. 12.—1. ds many as wish to appear fe f properly significs, to have an handsome, or Lo apostle’s meaning is, that the false teachers the eyes of the Toms, on account of their Moses, which the apostle j in other pas tion to the gospel, which he calls rhe 4 2. That they may not be persecuted Jewish chief priests and elders, were great of Christ, and began their persecution very ea: 42, xix. 38. Even Paul himself, before hi ployed by them in this hateful work, weld ex violence, not in Judea only, but in c mandates of the council at Jerusalem were et th submission, even by the synagogues in the Gentile our ix. 2, Wherefore the false teachers, of whom the apos recommend themselves to the rulers at Jerusalem, the unbelieving Jews every where against the Christ the scheme of blending Judaism with the gospel ; > and, a informs us, urged the Gentiles to receive circumcision, VE. GALATIANS: 303 or not do’ even the 13 These hypocrites do not enjoin themselves circumcision on any conscientious 2 Fate: (see chap. motives; for not even do the circum. ver. 3.) but . cised themselves, keep the law of Mos- you to be circum- es, but they wish you to be circumcised, they may boast merely that they may boast among the ae a unbelieving Jews, of having persuaded you to receive that rite in your flesh. ~ ‘Bis never hap- 14 But let it never happen to me to boast, fe. beast, except in salvation through the ‘oss of our Lord cross of our Lord Jesus Christ, by Christ, by which which the world is crucified to me ; is is crucified to rendered incapable, either of alluring ‘ ee ibe world.7 me by its pleasures, or of terrifying 5 selves might not be persecuted for the cross of Christ, or ctrine of salvation through a crucified Messiah. 1, By which the world is crucified to me, &c. As sare no where said to be crucified by Christ, the words 3° ist be translated, by wich, and not by whom ; for the pronoun for eravgev. “The rears is said to be tecieed to believers sane Christ, because Christ having been put to death for f the Son of God, he was demonstrated to be really od by his resurrection from the dead. Consequently, eat habeas le, God confirmed all the promises which Christ o mankind concerning the pardon of their sins through his rn | concerning his own return from heaven to raise the dead, e the world, and to bestow on the righteous eternal lift. y the firm expectation of these great events, and the assured oying eternal happiness with Christ in heaven, founded “cross, th: it is, | on the eae i? cee of oe a atest pavience aod Periirade! "als wire hy ved in his human nature thé’ government of Phe ‘as the reward of these sufferings, his followers are thereby that thé cause of God and religion often needs the saferings | men to Support it: and that when they are called to suffer cause, they | ‘shall receive extraordinary assistances and conso- from God ; and that distinguished rewards shall be bestowed ve ‘suffer courageously for righteousness sake. By all 5 to pass, as the apostle affirms, that the world with ‘bath no More power to excite im the mind of believers nthe dead carease of a crucified enemy. ‘to the world. ‘The cross of Christ likewise crucifies be- A the world. It inspires them with such pr: neiples, and m to such a course of life, as renders them in the eves of aS contemptible, hack as sunfit f or their as , as if they were $04 GALATIANS. me by its frowns : and Iam crucified to the world; 1 am rendered incapa- “§ ble of its sinful practices and sinful > tte 15 I boast in the cross of Christ, 15 For in Ct . as the only foundation of my hope sus, neither circi ple of my sanctification; Because, uncircumcision, £ under the gospel, neither circumcision, Ko creature. * hap. v. 6. note ¢ wards our acceptance with God, but iQ si the being a new creature. Gentiles as walk by this rule, seeking acceptance with God, not by cir- creatures, may peace be their portion in this life, and pardon at the day wish on the believing Jews. 17 Henceforth, let no one give me my doctrine, or my faithfulness in question: For I bear the marks of the pleasures. of salvation, and as the great princi- availeth any t nor uncircuimcision is of any avail to- 16 Now as many of the believing 1 , cumcision, but by becoming new of judgment. The same blessing I trouble, by calling my commission, Lord Jesus's servant in my body. were dead carcases. All believers, therefore, a ample, justly glory in the crucifixion of their is the foundation of that assured hope of pardon w tain, but as it is an effectual principle of their sanctific Ver. 15. A new creature. The phrases mew Col. iti. 10. and the putting on of Christ, Gal. ii * iv. 24. note,) are often used by the apost! change of principles, dispositions, and | notes 1, 2. Ver. 16.—1. Peace be on them, or plimeli be y manner of translating the clause, it is ss agin. happiness, rather than a benediction. For “a as, i. 7. note 4. - Israel of God. Not the believing Jews only, but Gentiles are called the Israel of God; because they: seed of Abraham, and the only children of God to mises in their secondary and highest meaning the Israel of God, being distinguished from the beli are plainly the Jewish believers. Ver. 17. I bear the marks of the Lord Fesus in my the word svywere denotes marks. made by burning, it supposed that the apostle had in his eye, those servants in . VI. GALATIANS. : 305 The grace of our 18 May the love of our Lord Jesus esus Christ BE Christ be always felt in your mind, bre= our emi brethren, thren. Amen. See Ephes. vi. 246 n. note. ; as eas ye s, on whose foreheads the name of the god to whom they burned. After which, it was believed, they were un- : in mediate Protection of the god. Hence the béast, Rev. do upon its head the name of Blasphéinyjs and the wor- irs of the beast, ver. 16. Aad a mark on their ir hand, or on foreheads, whereby they were known to be its wor shippers: Tn ann nner, the servants of God have Azs name on thew forcheads, ii. 4—The apostle, in allusion to these customs, calls the of the wounds which he received when stoned, and left as dead treet of Lystra, the marks of the Lord Fesuse Farther, as he e times scourged by the Jews, and thrice beaten with rods by on mans, 2 Cor. xi. 24, 25. he may have suffered some of these ments before this epistle was written, And if the wounds he then received left scars in his body, he might call then e, the marks by which he was distinguished as thie servant of ord Jesus.—Chandler conjectures, that by forbidding any one Bi trouble, seeing he bare the marks of the Lord Jesus in , the apostle threatened to punish the Judaizing teachers head @ ‘as if he had said, at is peril, let any man from ‘hence- give me trouble, by calling my apostleship in question. Per- e meant likewise to insinuate, that the marks of the Lord ft his body were much better proofs of his being Christ’s ser- than the mark of circumcision, of which tie false teachers i, was a proof of their being God’s servants. PAS. Brethren. The attentive reader must have taken notice severity with which the apostle treated the Galatians. His were sharp, (chap. i. 6. iv. 11. v. 15.) and the language, h 1 he gave them, cutting. - For he twice called them senseless ns _ Nevertheless, having expressed his persuasion, that af- : eh ng what he bad written, they would not think differently in the great articles of the Christian doctrine, ch. y. 10. his love to them, not only by giving them his apostolical but by calling them brethren ; and by making that ap- the last word of his letter but one. - + CONCLUSION. was the general belief of the Jewish nation, that salya- id only be obtained by obedience to the law of Moses, ural to suppose, that many of the Jews who embraced , would teach the Gentiles, that unless they were cir- mE could not be saved: And, on the other hand, Pal. Qq that 306 GALATIANS. that such of them as knew the truth of thé gospel, pose that false doctrine with a zeal equal to the magnitt its pernicious consequences. ‘The truth is, this contros tually took place very early in the church, and occa keen disputation and dissention among t the brethren, came necessary to apply to the apostles and elders in : el to have it determined. Accordingly, after deliberatir matter with the chief brethren of the church of J they unanimously decreed, that circumeision was ve aa necessary to the salvation ‘al the Gentiles ; and send their decree to the churches in Antioch, and Syria, an by the hands of Barnabas and Paul. But the jatter, w’ the extreme attachment of the Jews to the law, foreseein notwithstanding the decision of the apostles and elders, the more zealous Jewish believers in every church, the Gentiles to receive the law as neces to their s and knowing, that by the prevalence of that doctrine, th would be overturned, he judged it proper, that the bre the Gentiles should be secured from being drawn int so pernicious. He therefore wrote immediatel roe che ef of Galatia, where, as he was informed, some had alr ad over to Judaism, the letter in the Canon which bea name, in which he proved by the strongest reasoning, cumcision was not necessary to the salvation of either Gentiles, but faith working by love. The toy. inculcated in most of his other epistles; and the truth of the gospel, and earnest endeavours te he, at length, banished Judaism out of the Chris The epistle to the, Galatians, therefore, in \ was debated and settled, being, as Chandler: iiiate suited to the state of the Christian church ait period, carrieth in the very nature of the que f treats, a strong internal evidence of its ant city. For it is not to be supposed, that ar in cond or third age of Christianity, would be at the write such an elaborate letter, for the purpose of a controversy, which it is well known had noe ‘iste church after the apostle’s days. an oe ata A _. : (ZW LITERAL TRANSLATION mye 1 iy OF -8T PAUL’S EPISTLE TO THE -EPHES TANS. PRE FA CE. 7 Lo Of the Introduction of the Christian Religion at ; Ephesus. Paul’s first coming to Corinth happened in the year 51, - as was formerly shewed, Pref. to 1 Cor. sect. 1. On that 1 he abode among the Corinthians somewhat more than n months, Acts xviii. 11, 18. then departed by sea for In his voyage, touching at Ephesus, a city famed for nerce and riches, and for its being the metropolis of vince of Asia, he preached in the synagogue there with aspect of success. But hastening to go to Jerusalem to e feast of Pentecost, he left Ephesus soon, Acts xvili. 21, His first visit therefore, to the Ephesians, was in 53. From the history of the Acts, it appears, that sians were a very dissolute people, and extremely ad- Magic ; “ walking,” as the apostle expresseth it, chap. according to the prince of the power of the air, the spirit worketh in the children of disobedience.”—Their city was the very throne of idolatry; the worship of idols be- erformed in no part of the heathen world with greater dour than at Ephesus, on account of the famous templ¢ f Diana, which was built between the city, and the har-~ our, at the €xpence of ail Asia; and in which was an image that goddess, said to have fallen down from Jupiter, Acts - 35. This image, as we may well suppose, was wor- hipped with the most pompous rites, by a multitude of priests, nd.a vast concourse of votaries from every quarter, who, to e 2. gain Y 308 PREFACE TO THE EPISTLE gain the favour of Diana, came to Ephesus to sain sacr her shrine. Such being the state of religion and morals among t sians, St Paul, who was expressly commissioned by turn the Gentiles from darkness to light, and from the p Satan to God, resolved, at his departure from their cit) turn soon, Wot XVill. 21, that he, might have ano pport attacking idolatry in this its chie? seat. acon celebrated the feast of Pentecost in Jerusalem, «hew to Antioch, and after he had spent some time cereal ed, and went over all the country of Galati a and P der, strengthening all the disciples,” Act having passed through the upper coasts, he came Acts xix. 1, On this occasion he oid d] gogue for the space of three months, disc ng con and proving the things which related to the kingdom « ver. 8. But the Jews, who had heard him with ple , former visit, now opposed him violently, when th that he preached salvation, without a obec law of Moses. They spake also w yan the grea gainst the gospel itself ; insomuch, t On less, and even dangerips to frequent the aa Wherefore, separating the disciples from the unbe he discoursed daily irf the school of one Tyrannus, . was himself a disciple, or allowed the apostle the school for hire, ** And this,” we are told, Ac nued for the space of two years; so that all Asia heard the word of the Lord, both Jews. After leaving the school of the philosophe postle seems to have preached and worked mira in the places of most public resort ; for his fi great, that « from his body were brought i kerchiefs or aprons, and the diseases depart xix. 12. About this time, also, the apostle’ increased, by what happened to the seven sons of the Jewish chief priests, who went about pretending devils. In short, Paul’s preaching and miracles were so of God, that multitudes of the idolatroys inhabitants strongly impressed by them, embraced the gospel ; ar id the rest, many who had practised the arts of magic a tion. These, to shew how sincerely they repented of er evil practices, brought out the books which conta crets of their arts; and burned them publicly, not ti they were of very great value: So mightily grew tvs yore the Lord, and prevailed in Ephesus itself. ‘This extra success determining the apostle to stay in Asia for a sé sent’ Limathy and Erastus into Macedonia. But after i ee TO THE EPHESIANS. _ $09 ne Demetrius, a silversmith, who made shrines for Diana, @ together the workmen of like occupation with himself, * Sirs, ye know that by this craft we have our eover, ye see and hear, that not alone at Ephesus, oughout all Asia, this Paul hath persuaded and y much people ; saying, that they be no gods which ith hands : So that not only this our craft is in dan- tat nought ; but also, that the temple of the great ana should be despised, and her magnificence should whom all Asia, and the world worshippeth.” By eech, Demetrius enraged the craftsmen to such 2 they made a great tumult, laid hold on Gains and aul’s companions, and rushed with them into the nding, no doubt, to throw them to the wild beasts kept there. But the town-clerk, speaking to the with great calmness and prudence, quieted them, and e assembly ; so that the Christian preachers were let ; _ xx. 1. That “ after the uproar was ceased, ted for to go into Macedonia.” But as in the sacred y events are narrated as in immediate succession, ned.at a considerable distance of time from each o- ge just now quoted, may be supposed an instance For, if 1 am not mistaken, the apostle abode two sin Ephesus and its neighbourhood after the riot. tom his speech to the elders of Ephesus at Mil- . 31. © Remember, that by the space of three years, to warn every one,” &c. ‘These three years were owing manner : At his first coming to E- only a few weeks, Acts xviii. 19 —21. When ached in the synagogue three months, then of Tyrannus two years. On leaving the s, he preached and wrought miracles more ffect of which was, that many believed, and sed their evil deeds, Acts xix. 18. Many also ‘ carts, being converted, brought their books them, ver. 19. After which the apostle sent Ti- Erastus into Macedonia, but he himself staid in Asia : Demetrius. The things which happened after school of Tyrannus, to the riot of Demetrius, may e months ; and these added to the two years s before mentioned, ‘make his abode in Ephesus, arrival, to the riot, in whole, only two years and Wherefore, the remaining months of his three Ephesus, must have passed after.the riot; unless inion, that his transactions from the time of his g school of Tyrannus, to the riot,-occupied eight months: 310 PREFACE TO THE EPISTLE | months, However, as some of the Asiarchs were his f Acts xix. 31. there is nothing improbable in’ phe see g; remained in safety at Epliesus, or in the’ after the riot 5 especially if he no area bel contented himself with instructing and comforti in their own houses, and employed h the affairs of the churches of Asia, b Macedonia. é The apostle, during his long aboiaitl bourhood, gathered a very numerous | was as remarkable for the quality, as for” bers. According to Strabo, Ephesus w town in Asia, on this side Mount Taurw dence of the Roman Proconsul, who | Asia, and the seat of the Courts of Jus i was the place to which men of fortune, 2 pe. resorted. Being thus inhabited, cannot doubt those whom Paul converted, there were or of In particular, some of the con a WO ale } magicians, were men Jain ae pa their literature; as may be inf from the va books which they burned, amounting to thou silver, supposed to be equal to five shonenid Te money. ‘The Asiarchs, also, or priests of care of the games celebrated in her honour at are called Paul’s friends, may have been disposition to be converted. Nay, the te to the multitude, shewed that he entertai the Christian teachers, and of their doetrine church at Ephesus, therefore, merited all the had bestowed in gathering i it, and the care ¥ W took to secure it against the erroneous do practices which the false teachers endeavour it. See Pref. to 1 Tim. sect. 2. 7 From 2 Cor. ii. 12, 13. we learn, chapel leeeha the riot, the apostle did not go straightway but abode awhile at Troas, where also he had preaching. Nevertheless, having no’rest in his he did not find Titus, whom he expected to meet Corinth to Ephesus, he took leave of his disciple went forward to Macedonia, Thete Titus, at h him, and made him happy by the account which the good disposition of the Corinthians toware ritual father. Tn Macedonia, the apostle recetued. which the churches in that province had made f fy the saints in Judea ; then went to Corinth, valoes 1e rer the disorders which had taken place in that church 3 an 2. © TO THE EPHESIANS. sit a? d their contributions, with those of the other churches of , he proposed to sail from Cenchrea to Judea. But, un- y that the Jews lay in wait for him in Cenchrea, he dhs resolution, and returned through Macedonia. From ia he went by sea to Miletus, and sent for the elders of gicoimeet him there ; and when they came, he delivered a the pathetic scheltafion, recorded, Acts xx. 17—35. sailed away to Syria. But he nosooner appeared in the e at Jerusalem, than the unbelieving Jews who had come sia, raised a great tumult against him, in which he must killed, if he had not been rescued by the Romans; which ended in his i imprisonment, first in Jerusalem, after n Cesarea, and last of all in. Rome. pe NY Shewing that the Epistle which, in our Canon, is inscrib- e Ephesians, was actually written to them, and was not y inscribed to the Laodiceans. e the publication of Mill’s edition of the Greek New ent, many learned men have adopted his opinion, that stle in our canon, inscribed « to the Ephesians,” was n to the Ephesians, but to the Laodiceans. This o- il hath endeavoured to support by the following argu- L. The testimony of Marcion the heretic, who, as Ter- reports, ‘ said the epistle to the Ephesians was writtea aodiceans ;” or ‘ called z/is the epistle to the Laodi- 2, St Basil, in his second book against Eunomius, in- that the first verse of the epistle to the Ephesians, ran lly in this manner : «¢ To the saints who are, and to the in Christ Jesus,” without the words, in Ephesus.— passages in the epistle itself, which, in Miil’s opi- ither suitable to the character of the Ephesians, nor bits which subsisted between them and their spiritual aul. to these arguments Lardner, who maintains the common » Opposes, 1. The agreeing testimony of all the ancient | versions of this epistle now extant ; particularly the eve ulgate, Persic, and Arabic, all which, without excep- ve the words « EQ:ew, in Ephesus, in the first verse. tery well observes, * It is inconceivable how there ave been such a general agreement in this reading, if the original inscription of the epistle. unanimous consent of all the ancient. fathers, and 1 writers, who, without exception, bear witness, that was written to the Ephesians, and never entertained doubt of it. This argument is well represented by who, after the most accurate search into every thing g to ecclesiastical antiquities hath thus written, Can. vol. 312 PREFACE TO ‘THE EPISTLE. vol. ii. page 394. «© That this epistle was‘sent to t at Ephesus, we are assured by the testimony of all Christians of all past ages. This we can now say dence, having examined the principal Christian first ages, to the beginning of the twelfth’ce space of time, there appears not one who h it.” Of these testimonies, that of Ignatius, in the end of the first century, is” very ma which he wrote to the Ephesians, from Sm Rome, he says, chap. xii. « Ye are mysteries of the gospel of Paul the servedly most happy; at whose feet shall have attained unto God, who, #2 as mace oimodvua, Ephes. ii. 21. is p his epistle makes mention of you it «© Mzkes honourable mention of you.” signifies, Matth. xxvi, 13. Mark xiv.’ 9. She means, that Paul commended the Ephesi them throughout the whole of his epis in the letters which he wrote to them. the present epistle to the Ephesians. them evepveo, “ companions, or partake the gospel of Paul,” he alluded to the sages sent epistle to the Ephesians, where t sees as a mystery made known to the apostle, a ind by Ignatius having thus plainly described our epiétl sians, there can be no doubt of the genuin tion. For if that epistle was written in the | Ignatius’ epistle in the 10th of ‘Trajan, as poses, the distance between the two epist live years ; consequently, Ignatius being of < is supposed to have written to the ignorant of the truth concerning it.” » But, 1 testimonies, it is sufficient to observe 1 w general, “that Ireneus, Ciement 0 Origen, and Cyprian, writers of the se quote this epistle as written to the. piainly as they do his epistles to the Rot rinthians, or any other of the acknow and that it is quoted in like manner, by: age, Latins, Greeks, and Syrians.” | ' 8. As to Marcion, on whose affixinideesas Mill stress, Lardner observes, that his credit is oe of this kind. For Tertullian, who says I epistle to the Laodiceans, says also that Marcion ties of Paul to Timothy and Titus. And tho iemarked, that in speaking of the epistle to Mt zs TO THE EPHESIANS. $138 had no temptations to falsify, the answer is, all the ers of that age, have called this the epistle to the they had no temptation to falsify, for they had no ‘serve by it. And if Marcion ever said this epistle to the Laodiceans, meaning thereby that it was o the Ephesians, but to the Laodiceans, he affirm- false ; as we are expressly assured, by the unani- ny of men who had no interest to deceive us in cand who could not be deceived themselyes.—Far- epereulbian hath said that Picea called this the a sR “there. is reason to believe, that the jis epistle which Marcion used, was inscribed, not to but to the Ephesians; as Lardoer has shewed. is not said that Marcion founded his opinion on ien ‘he had ever seen, so neither is it said, that on who had opportunity to know the matter, told. him, stle was written, not to the Ephesians, but to the .. We have good reason, therefore, to believe, with t if this was Marcion’s opinion, he took it up iry ; being led to it, perhaps, as others since hie en, by the mention that is made, Col. iv. 16. of an Laodicea. . ‘ respect to St Basil’s i insinuation, that the words én vere wanting in the original inscription of this letter, th observed, that if any ancient MSS. wanted these ‘were so little regarded, as.not to be followed by who transcribed the scriptures. For there are no tant, in which that Yeading is preserved. And it had been preserved i in some, they | could have no cause the omission of the words, itt Ephesus, would ral epistle ; contrary to chap. i. 15. which was addressed to some particular church, of and love the apostle had heard good accounts, and egged not to faint at his afflictions for them, chap. - also to chap. vi. 21, 22, which shews, that of this particular church were well acquainted and took such an interest in him, as to be com- cnowledge of his affairs: Nay, contrary to ver. _ ee chapter, where. the benediction is given, en of a particular | church, and then to all who Jesus Christ in sincerity. s in this epistle, quoted to prove that it written to the Ephesians, Lardner opposes a va- her passages, which agree better to the Ephesians y other people ; particularly _ those which shew, that ; Rr the ~ 314 PREFACE TO THE EPISTLE | the apostle was well acquainted ‘with the p wrote. For example, chap. i. 13. where he says, * (Christ) after ye believed, ye were sealed with promise.”—Also in the end of chap. i. having si as filling all his members with his gifts and gta chap. ii. 1. « Even you who were dead in” —Chap. iv. 20. But ye have not so learned Christ. ye have heard him, and have been taught concerr the truth is in Jesus.” Now could the apostle say these unless he had been well acquainted with the a he wrote : or rather, unless they had bee inst dowed with the spiritual gifts, by himself ?- ‘ postle had.not been well acquainted with e persons to was writing, and if they had not been his own « con they have taken such an interest in him, as tc for him to send Tychicus, to make known nh ings concerning himself ? chap. vi. 21, 22.—To* all th i chap. ii. 20, 21, 22. iil. 18. in which there are ev to the temple ef Diana; which shews ‘still more the epistle under consideration, was written i the of Ephesus. ey 6. The passages in this nial which are gt that it could not be written to the Ephesians, terpreted, consistently with the supposition that it we ed to the Ephesians ; as shall be shewn in the’ notes 0 sages themselves, chap. i. 15, tii. 2—4. mae ; 7. The salutation sent to the brethren in I 15. is a strong presumption, that the epistle scribed to the Ephesians, was not directed to For the epistle to the Colossians, being written with the supposed epistle to the Laodice same messenger, ‘l'ychicus, Ephes. vi. 2 probable, that in the epistle to the Colossi think it needful to salute the brethren in. had written a particular letter, in which wt ha apostolical benediction ? ' To conclude, the arguments oni tae 9 other of this question, being fairly wields son, I should think, must be sensible, that Mil nd pit on no solid foundation: +A therefore, I sc with Dr Lardner, that the epistle under written to the Laodiceans, but to the Ephesian tion, which is undoubtedly genuine, expressly | y ea reader is of a different opinion, he may be ind pe cause as Chandler observes, « It is not material to ¥ cpistle was inscribed, whether to the Ephesians since the authority of the epistle api not depend on - TO THE EPHESIANS. 315 om it was written, but on the person who indited it ; ry as the letter itself testifies, and all genuine ” ot Bay of the Occasion a Writing the nee to the Ephesians. the apostle’s imprisonment at Rome, seb others nt to enquire after his welfare, Epaphroditus came 1 the Philippians, and Epaphras from the Colos- - urn, for the kindness of these churches, the apostle the letters in the Canon of the New Testament, their names. Now, as was observed i in the last pa- it one of the preceding section, seeing he sent his let- sians, by Tychicus the bearer of his epistle tothe left it to him to give the Ephesians an account (Eph. vi. 21.) And seeing Epaphroditus, (Philip. d Epaphras, (Col. i. 7, 8.) came from their respec- to give the apostle.an account of their affairs, re how matters went with him, may we not sup- chicus also came on the same errand from Ephe- ally as we have reason to think he was an Ephe- is being appointed by the churches of Asia, of esus was the ‘metropolis, their messenger, along jimus an Ephesian, (Acts xxi. 29.) to accompany usalem with the collections, Acts xx. 4. Besides, at about the time the epistle to the Ephesians was ‘person had given the apostle an account of their tells them, chap. i. 15. « That he had heard of and love.” ‘This person I suppose was Tychicus, e told him likewise of the insidious arts used by ers, for persuading the Ephesians to. join the the gospel. But whoever the person was, Meas, he at the same time assured the a- - arts had not succeeded. The Ephesians main- of Christ in purity, and lived suitably ¢ to their sion, news filled the apostle with joy. Nevertheless, ‘indefatigable the false teachers. were in spreading wrote to the Ephesians, the letter which bears t to. censure them for any irregularity of con- the Corinthians ; nor for any deviation from the gospel, as he did the Galatians ; but merely to from being impressed with the plausible argu- the Judaizers used, to persuade them to embrace es. Of these arguments indeed, the apostle pe en us no particular account. But from the things which 7 l 5 Q he ; 316 PREFACE TO THE EPISTLE he hath written, to establish the Ephesians in the faith fession of the gospel, we may conjecture, that at Ephi all other places, the false teachers suited their arg passions and prejudices of the persons they address therefore, because the Ephesians, before their conv been captivated with an high admiration of the oe steries, and with the magnificence of the temple of a with the splendour of ‘her worship ; and took od themselves, as keepers of the temple of that idols a of the privileges which her priests and votaries one Judaizers talked to them in the most pompous fr : law of Moses, and’ of its wonderful discoveries co being and attributes of God, the origin of thin; luge, the general judgment, &c. as far erceabieig’ veries made in the most celebrated of the bénthenial They described likewise, the magnificence of the te Jerusalem, and the splendour of the weyéhip perturneelly cording to a ritual of God’s own ee beri the efficacy of the atonements made by the Levitica and the adyantages which the Jews derived from | the true God, contained in their sacred books + extolled the Jews, as the most honourable people on cause they were the keepers of the only ontiethgl had on earth, and worshipped him in that a ant nt! mong them an order of men, made priests by God hir offer sacrifices for sin, and to perform bet hh ar worship of God.” yc ghee: These discourses I have said, are not formally st: apostle. ‘Nevertheless, as was just ‘now observed, t } which he hath written in this epistle, imply, that the J teachers had amused the Ephesians ith g shes o! For, lest the admiration of the heathen 5t " made them fond of the law of Moses, whose disco were told exceedéd the discoveries in the ‘yee : their passion for a pompous worship, might have to embrace the shewy rites of Judaism, or perha into heathenism, the apostle gave them such a § the Christian doctrine and worship, ‘as ld: not fai i their admiration. Only in giving it, he’ did not f dactic method ; but filled his letter with rapturous ings to God, for the great discoveries made to th in the gospel. And having mentioned some of ries, he called them The mystery of God's will, the mystery, by way of eminence, chap. iii. 3 of Christ, ver. 4.—and the mystery of the gospel, chap and observed that that mystery was made ye apostles and prophets, by the Spirit, Ephes. ii. 5 i, TO THE EPHESIANS. 317 ed, like the heathen mysteries, but to be published ; and Gentiles receiving it, might be gathered togeth- ne church, ver. 10. or fellowship ; which he called @ place, on account of the discoveries of heavenly things rere made in it, chap. ii. 6. Next, the apostle prayed od would enlighten their understanding, that they might the greatness ‘and extent of the blessings promised to be- in the mystery of God’s will, yer. 18, 19. Then spake dignity of Christ, whom God hath made head over all to the church, and of his power to fill all the members f hareis with spiritual gifts, ver. 20—23. And among the est, even the idolatrous Gentiles themselves, who’ notwith- : : ing the discoveries made in the heathen mysteries, were : gin deplorable ignorance and wickedness, chap. ii. 1—3. ext, with respect to the law of Moses, and the pompous ip performed in the temple of Jerusalem, the apostle told yhesians, that they and the rest of the Gentiles, while i- sy had indeed been excluded from that: ‘worship, and of were strangers to the covenants of promise, and without _ But the want of these privileges, was not to be regret- them under the gospel ; because Christ by his death had hed: the whole ordinances of the law of Moses, as of no her use. And by joining Jews and Gentiles into one new ety or church, the Gentiles were become joint partakers @ Jews in all spiritual privileges, chap. ii. 11—18. and no longer strangers and foreigners, but fellow citizens he believing Jews, ver. 19. And were built with them foundation of the prophets and apostles, into a great or an habitation of God, chap. ii. 22.—By representing (Christian church under the idea of a temple, the apostle, ee insinuated among other things, that it was in- be the repository of the mystery of God’s will, as eae. were the repositories of the mysteries of s to whom they were consecrated. er, the apostle assured the Ephesians, that the mystery st had been made known to him and his brethren apos- more fully than in former ages to the Jewish prophets ; l y, that the Gentiles should be joint heirs, and a joint and joint partakers with the Jews, of God’s promises in t, through the gospel, chap. ill. 3—6. And therefore, were to give no heed to the Judaizing teachers, who ex- the Gentiles from these privileges, merely because they - circumcised.——And to the united body of Jews and iles, forming the Christian church, he gave the appellation : fellowship of the mystery, chap. iii. 9. ‘The honours and eges of which he describes, ver. 15-19. As he doth Kewise, the bonds by which the members of this fellowship wht are 318 PREFACE TO THE EPISTLE are united; namely, one Lord or head, one faith, one and one object of wership, chap. iv. 4—6 : Not omitting pernatural gifts with which the members of this were endowed, chap. iv. 11, 12.—Lastly, he express] bited the Ephesians {rom joining in any of the heathen ships, on account of the works of darkness: committed chap. v. It. (* , Upon the whole, I submit it to my re ; or apostle, by representing the gospel in this episth | 0 less t five times, under the idea of a mystery, did | pad ~o the Ephesians to compare it with their o purpose of making them sensible :—1. at in authority importance, the discoveries contained in the gospel, infinit exceeded the discoveries made in the most celebrated of heathén mysteries, and were much more e ‘or comfe ing and directing mankind in their journey through Tha Christ, the head of the Christian fellowship, wa more powerful than all the’ heads of the heathen fell joined together.-3. That the Christian church, in w mystery of God’s will was kept, was a far more excellent than the temple of Diana at Ephesus.—4. That the and advantages, which the members of the Christian derived from Christ, their head, far surpassed the honour. advantages, which the inptabed: pretended to derive fi gods, the heads of their fellowships.—5. That the which the members of the Christian church were, yy : more excellent and more effectual for promoting concor: love, than those by which the members of the heathen fe ships were united.—6. ‘That the miraculous.gi ; besto the apostles, and other inspired teachers in the church, rendered them, as teachers, more ‘respectable of the heathen mystagogues, and their te: ng more | the attention of mankind, than theirs.—And the it was far more honourable and advantageous to be a r of the Christian church, than to be initiated in the brated of the heathen mysteries ; consequently, That dition of the Ephesians, as members of the church was far more happy than their former state; e they had been partakers in the best of the hea the Eleusinian not excepted. “ ‘The Epistle to the Ephesians, viewed in the light wh have placed it, appears excellently calculated for re vain admiration of the mysteries, which the oe n Gentile converts still entertained : and for enervating cious arguments used by the Judaizers, for seducing them observe the law of Moses. This epistle, therefore, must ha been of great use for confirming the whole body of the Gentil conve t) j “TO ‘THE “EPHESIANS. 349 iithabitirig the province of Asia, in the belief and pro- of the gospel. his section is concluded, it may be proper to observe; vth, vth; and vith chapters of the epistlé to the E- s, ate called, by Theodoret, The moral admonition ; as 1g a miore complete system of precepts, respecting the. nd which the disciples of Christ onght to possess, ting the duties which they owe to themselves and other, than i is to be- found”: in any other of St Paul’s wag “of be Barsins jor ahaa the Epistle to the , ae " auas designed. t e epistle to ke Ephesians v was designed z. the use, h Ephesians alone, but of all the brethren in the prto- Asia, not excepting those to whom the apostle was unknown, may be gathered from the inscription of e, and from the benedictions. with which it is con- The inscription runs thus: « To the saints who are 8, and to the believers in Christ Jesus ;” by which ression, I understand persons different from << the saints 83” ‘namely, all the believers in the province of Asia. m nner, i in the conclusion of the epistle, we have, first ular benediction, chap. iv. 23. ‘ Peace be to the breth- amely, in Ephesus ; then a general one, ver. 24. ‘ Grace 1 them who love our Lord Jesus Christ in sincerity 5” ' all the faithful in the proconsular Asia. For that s a considerable intercourse between the churches of mnsular Asia, and that at Ephesus, appears from the ee to the Corinthians, which was written from E- pit ey instead of mentioning the church at Ephesus ating ¢ ne Corinthians, the salutation is from the Asi in general, comprehending Ephesus among Cor. xvi. 19. «“ The churches of Asia salute you.” 4 deed, commonly directed his letters to. the churches reat Cities, because they were more numerous than churches. Yet that he designed them for all the ‘the neighbourhood, appears from the ess vistles | to the Corinthians, as was observed, Prelim. _ To these arguments add, that the fulness and ¥ ° tt: the moral admonition delivered in the epis- “Ephesians, as well as the catholic manner in 1er matters contained in it are ‘handied, shew alae ' This 396 PREFACE TO THE EPISTLE This remark, concerning the persons for whom the e: to the Ephesians was designed, may be of conse helping us to judge of some passages. For example, y recollect that this epistle was directed ‘to the faith Christ Jesus,” throughout the province of Asia, many of w it is to be supposed, had never seen Paul’s face, we sh i. sible of the propriety of his mi to them, even accordi the common translation, chap. iii. 2, «If ye have | heard ¢ dispensation of the grace of God given to me.” For al the brethren at Ephesus, with whom the apostle abode years, and many of tlie inhabitants of ap apa of . who had heard him preach in Ephesus, xix. 10. ¢ have known that he was appointed ee Christ the apostle o Gentiles, some of the churches of Asia, or at least some 0 members of these churches, who had never seen him, been ignorant of the miraculous manner in 1 which he verted, and commissioned to be an apostle: And‘ his mentioning these things, together with the idivelanl were made to him of the mystery of God’s will, in his. | to the Ephesians, which was designed for their use like may have been very necessary to many, to make the: stand what his knowledge and authority as an apostle were. Accordingly, as if this part of the epistle written for a class of readers different from those to wh foregoing part was addressed, he introduces it with his Eph. iii. 1. « On account of this, I Paul, am the ge Tabi Christ, for you Gentiles,” 8c. See, however, translation of the passage.—In like manner, by conside epistle to the Ephesians, as designed for all the owecheeal province of Asia, we see the reason why the sstle has he his subjects in a general manner, without making any o: allusions to particular persons and affairs,” whicl been expected in a letter to a church gathered by in which he had so long resided, and with the r which he was so intimately acquainted. Such allusie 1 not easily have been understood by bso ie | they were with great ke avoided: . Ne Sect. V. Of the Time fad Place af writing ‘te of Ephesians. During the apostle Paul’s imprisonment in Céesarea, fl ‘it lasted more than two years, he wrote no letters, ei - ‘ the churches which he had planted, or to particular ¥ at least we know of none which he wrote. But Juris confinement at Rome, having more liberty, he wrote epistles which still remain. "Bor whet the news Uf ‘TO THE EPHESIANS. 321 ; nt in that city reached the provinces, some of the 25 _ he had gathered, sent certain of their most abers all the way to Rome, as formerly mention~ - comfort him, Philip. iv. 18. Col. i. 7, 8. se s having given him a particular account of the e Snielée from whence they came, their informa- rise to the letters which the apostle wrote at that which may be distinguished from his other letters, ion made in them of his imprisonment and bonds. the apostle’s bonds being frequently introduced le to the Ephesians, chap. ui. 1, 13. iv. 1. vi. 12. an be little doubt of its being written during his confine- tt Rome. But whether in the frst, or in the second t confinement, learned men are not agreed. Many it to have been written at the same time with the he Colossians, have dated it in the end of the second apostle’s confinement, at which time we know the ‘to the Colossians was written. And that these two e- _were written about the same time, they prove by cb- that there is a great similarity of sentiment and ex- aig 3 and that they were sent by the same mes- , Tychicus, Ephes. vi, 21. Col. iv. 7. But in % aia these circumstances are not decisive; be- hicus may have been sent twice from Rome into he apostle with letters, during his two.years confinc= because several reasons may have rendered it pro- him to write the same things to these churches, especi- 5 2 considerable space of time intervened between the he letters in which they are contained. Rejecting, the late date of the epistle to the Ephesians, Lard- es it to haye been written in the beginning of the of the apostle’s imprisonment at Rome. And, in is apeneite offers the two following arguments, ha Timothy, alin joined the apostle in his letters to. ip ians,, Colossians, and Philemen,. did» not join him » to the: Ephesians. ‘Trae. . Bar might not Fimo- ~ ate 0 he apo in the letters mentioned, leave ; y business, before the episite to the a ean 2 ‘iat thiss was actually the case, we ; ason to believe. For the zpostie, in his letter to the ians , promised to’ send Timothy to them soon, chap. ii, shis,epistle to the Hebrews, which was written , he informed them that Timothy was sent a- fil. 23. Wherefore, having left Rome before the MH was begun, his name could not be in- ie wonipaon, notwithstanding it was finished in : $ such $22 PREFACE TO THE EPISTLE such time, as to be sent to Ephesus by the mes carried the letters to the Colossians and to Philem 2. Lardner’s second argument for the early d pistle to the Ephesians, i is, that in his letters to sche and to Philemon, the apostle expresses his hope of released ; whereas, in his letter to the Ephesians give the most distant insinuation of any such expec the apostle, in his epistle to the Colossians, mention of his release, as in his epistle to the Ephe yet all allow that that epistle was written and sent the epistle to Philemon, in which the apostle expres: strongest hope of that event. He did not think it neces seems, to mention his enlargement in his letter to the sians, because he had ordered Tychicus to inform 7 Col. iv. 17. All things concerning me, Tychicus w known to you.” For the same reason he may have 0 mentioning his release to the Ephesians, as may bei from Ephes. vi. 21. «* Now that ye also may know the relating to me, and what I am doing, Ppsaged wi known to you all things.” The phraseology here de: tice: «* That ye also may know;” which I think at this time the apostle had ordered Tychicus to mak all things concerning him to some others 5 namely, t jossians, consequently, that the two epistles , the same time. And as Tychicus and On the apostle delivered his epistles to the Coldest : lemon, were to take Ephesus in their way, he gave tl letter to the Ephesians likewise ; and ordered them, wh delivered it, to enjoin the Ephesians to send a copy of i Laodiceans, with directions to them to send a transcri from their copy, to the Colossians. Tychicus, t eref Onesimus, taking Ephesus in their way, delivered letter to the church in that city, as they were proceeded with the letters to the Colossians and te “which when they delivered, their commission was at a If the epistle to the Ephesians was written, as I soon after the epistles to the Colossians and to Phjlem mention which is made of the apostle’s Te » in b his Philemon, will lead us to fix the writing of t 4 to the end of the second year of the aod s confine Rome, answering to A, D. 60, or 61. .. tl Seer. VI. Of tle Style of the Epistle to the Bp a The critics have observed, that the style of th the Ephesians is exceedingly elevatedss and that it ¢ to the state of the apostle’s mind at the time of writing, TO THE. EPHESIANS. 323 ith the account which their messenger brought him of th er holiness, chap. i. 15. and transported with the n of the unsearchable wisdom of God, displayed of man’s redemption, and of his astonishing love Gentiles, in making them partakers, through faith, nefits of Christ’s death, equally with the Jews, he eos sentiments on these grand subjects, and gives utterance in sublime and copious expressions. © time, he introduces various deep, and hitherto un- do ftrines,. to which he gives the appellation of mysteries, a to the occuit doctrines, which the Greeks dignified name of the mysteries of this or that god ; and on the e of which the initiated in these mysteries highly va- selves. In short, this epistle is written, as it were, in Hence Jerome, on chap. iti. says, “ Nullam epis- auli tanta habere mysteria, tam reconditis sensibus in- ta, quos « et apostolus nosse se gloriatur.” Srotius, likewise, entertained an high opinion of this e- For he says, it expresseth the sublime matters con- it, in words more sublime than are to be found in human language: “ Rerum sublimitatem, adxquins ver- ub imioribus, quam ulla unquam habuit lingua humana.” character is so just, that no reai Christian can read the 1 part of the epistle to the Ephesians, without being ed and roused by it, as by the sound of a trumpet: ECT. VIL Of ihe Eleusinian and other Heathen Mysteries, al- j Sic luded to in this Epistle. . The apostle Paul, in this and in his other epistles, having an all ded to the Revtien mysteries ; and having condem- i them all, on, account of the shameful things practised in es. v. 11, 12. it is proper, both for understanding ons, and for shewing the propriety of his censure, Warburton, from whom I have taken the greatest this account, in his Divine Legation, b. 2. sect. 4. in- us, That each of the heathen gods, besides the worship ‘him in public, had a secret worship, to which none dmitted, but those who were. prepared by previous ce- This secret worship was termed, the mysteries of the ch, however, were not performed in all places where Be worshipped, ‘but only where his chief residence sed to be. According to Herodotus, Diodorus, ey 2 who, i in support of their opinion, appeal to the mos t testimonies, these mysteries were first invented in r. vig 2 gypt, mysteries : “ Just so it is, as when one leads a Gr $24 PREFACE TO. THE EPISTLE gvpt, whence they spread themselves into most ¢ Europe and Asia, In. Egypt, they were celebrated nour of Osis and Osiris ; in Asia, to Mytl nC to the mother of the gods; in Beeotia, to Bacchi to Venus; in Crete, to Jupiter; in Fries serpine, thought to be the same with Isis and Osi other places to other gods, to an incredible number é most noted of these mysteries, however, were the Or Buechic, the Heusinian, the Samothracian, | the er biti the Mythraic. But the Eleusinian mysteries, cele the Athenians at Eleusis, a town of Attu in hono oa ad her daughter Proserpine, in process of time =a all the rest. For, as Zosimus tells us, lib. iv. «© Ti holy rites were then so extensive, as to take in thin 1 of mankind.” Accordingly, ancient authors have spo oken of the Eleusinian mysteries. However, as they all p from one fountain, and consisted of similar rites, and h same end in view, at least till they were whi are told of any of them, Warburton thinks may b bewnids . of them all. The general object of the mysteries, was, by means tain shews and representations accompanied with f impress the senses and imaginations of the wmitiacedts @ belief of the doctrines of religion, according to the 1 e them which the contrivers of the mysteries, or those w troduced them into any country, entertained, And, tha mystic shews might make the deeper impression on the i they were always exhibited in the davkness of night. ‘The mysteries, were. divided into two classes, the ms 2 the greater. The Jesser mysteries were intended | for ee people. The greater for those in higher statio a ations, an improved understandings. Plutarch seems ay class, called the intuitive. See 2 Pet. i i. ‘1 ’ others give that name to the second class. In both. teries, the doctrines of providence, and future were inculcated; but in the greater, there we vealed to the pees certain doctrines ca they were. never to Ee mentioned, except to s ed as were capable of understanding . them, | ‘ most religious seal of secrecy. v In the celebration of the Sesser mysteries, # ‘mathe ‘ contrived, that the person to be initiated, at his entr filled with an inexpressible horror. So Pro clus, — holy mysteries, before the scene of the. mystic vis a terror diffused into the minds of the initiated.” So Dion. Chrysost. in his account of the initiation into = oe Barbar Ti TO THE EPHESIANS. $25 jan to be initiated, ina certain mystic dome, excelling y and magnificence, where he sees many mystic sights, rs in the same manner, a multitude of voices ; where apm light alternately affect his senses, and a thousand Sommon things present themselves before them.” It darkness was dispelled by the sudden flashing ot light, ly. succeeded by a dismal darkness.—W arburton, ks Virgil’s description of /®neas’s descent into hell, fical relation of his initiation into the Eleusinian mys- ‘supposes that the mystic vision, which occasioned the rin the mind of the initiated of which Pioclus speaks, is fibed, A®neid lib. vi. 273. where in the very entrance of al the real and imaginary evils of life, together with ma- rig ightful forms, are said to be stationed, i oe 18S, § ae Vestibulum ante ipsum, prim'sque in faucibus Orci, Luctus, et ultrices posuere cubilia Cure : Nentesque habitant morbi, tristisque enectus : Metus, et malesuada Fes ei turpis i yestas, erribiles visu forme) Lethumque Laborque : -consanguineus Lethi Sopor: et mala mentis adia, mortiferumque adverso in limine Bellum : eique Eumenidum thalami, et Discordia demens, Vipereum crinem vittis innexa cruentis, O'c. rripit hic subitA trepidus formidine ferrum lin, 290. neas, strictamque aciem venientibus offert. / tther, because Virgil represents A®neas, after passing the yx, and entering the Lugentes campi, or putgatory, as d with the cries of the shades of mfants, cut off in early arburton supposes that they were introduced into the shew, that by an exhibition of their miserable state, ght be deterred from the barbarous practice of ex- eir children, which prevailed anciently among the -Among the uncommon things represented in the less- les, Warburton saith giexe were men and women habited, who personating the gods, both supernal and passed in review before the initiated. And to each an hymn was sung, explaining their character, attri- , and actions. These hymns, Clemens Alexandrinus has od the theology of images, or idols. Proclus likewise tells us : e celebration of the mysteries, it is said, that the initi- many things of multiform shapes and species, which t the first generation of the gods,” e lesser mysteries, there were representations of purga- nd Tartarus; and shews exhibited to the initiated, of suffering punishments in Tartarus, suitable to the na- _ture $26 PREFACE TO THE EPISTLE ture of their crimes, And to represent the miserable the greatest criminals, men were introduced who pers Thesus, and Ixion, and Sysiphus, and Phlegyas, uff ternal punishments, and who, as theme passed in re each an admonition to the initiated, to beware for which he in particular was suffering: And for burton appeals to that passage of the ineid, wh ineas was passing by the gate of Tartarus (for he. permitted to enter) the Sibyl gave him an account ¢ nishments of the wicked imprisoned in that place of for ever, by the sentence of Rhadamanchs, fine lin. 557. tee Oe: ch Hinc exaudiri gemitus, et seva sonare = io a Verbera : tum stridor ferni, tracteque catenie. ae ; Constitit 7Eneas, strepitumque exterritus | el Quee scelerum facies? (o virgo effare) quibu Urgentur poenis ? quis tantus plan Atlee deed 4°53 Tum vates sic orsa loqui: Dux in lyte Teuerum, Null tas ‘casto sceleratum insistere limen, — Sed me, cum lucis Hecate pracfectt Avernis, Ipsa Detim pcengs docuit, perque omnia duzit. Tin Saxum ingens volvunt alii: radiisque rotarum Districti pendent : sedet, ceterumque sedebit ~ Infelix Theseus : Phlegyasque miserrimus omnes ‘Admonet, et magna testatut voce per umbras : it Discite jusiiiiam moniti, € et non temnere Divos. © Vendidit hic aurd patriam, dominumque A Imposuit : fixit leges pretio, atque refixit, An But whatever impression these representations on the minds of the initiated, Warburton saith it in a great measure ineffectual, by the shews of | goddesses, who passed in review before them | hymns which were sung to each, descriptive of his character, and his actions. For ‘the vitious actions celebrated in these hymns, must have led such of 1 2s were capable of reasoning on the subject, to cons punishments inflicted on men for the very same ¢ which the gods themselves were guilty, as utterly w sequently, to think the whole a fiction. So that to virtue, arising from the representations of the pt of the damned, were destroyed by the confirmation popular theology derived, from the other parts of 1 in the lesser mysteries. The truth is, if a person to gratify any irregular passion, it was easy for him t ) himself by the example of the gods, as we find one a : doing in Terence: Ego homuncio, hoc non factrem? =~ - ‘TO THE EPHESIANS. — 237 2d iy this 7 inconvenience, Warburton saith, she gremer ere contrived ; in which such of the initiated as | capable of the discovery, were made acquainted e delusion of the commonly received theology. , Hierophant, or priest, who might be of either 1 » and whose office it was to conduct the initi- he Bhat shews, taught him, that Jupiter, + Rents ; Mars, and the rest, were only dead men, who while e subject to the same passions with themselves. g been benefactors to mankind, grateful posterity d them; and with their virtues had canonized their o.—The “fabulous divinities being thus discarded, the ogue discovered to the initiated, the Supreme Rector of Sey who pervades all things by his virtue, and governs gs by his providence, and who is one, having neither e- n r second to himself. From this time the initiated was Exextns, a beholder, to-intimate that he saw things as without disguise. "Whereas before, he was only ; from wvety To cto, oe who was to keep his mouth shut, @ he did not understand the true nature of things. This ne of the unity of God, taught in the greater mysteries, on affirms, was the grand secret, azegensor, of which 5 SO much said in ancient authors, iscovery of the supreme being, was made in 1 the great- ies, first of all by a mystic shew or representation, Psellus thus describes, “* The evzes2, is when he who lated beholds the divine lights.” To the same purpose, istins : : “It being thoroughly purified, he now displays tated, a region all over illuminated, and shining with 2 sp endour, ‘The clouds and thick darkness are dis- > mind emerges into day, full of light and cheer- 3s befo ore of disconsolate obscurity.” “That which the ily purified, was ayadwe, an image, which repre- ted the Di vine being. "When this was exhibited, the hie- abited like the Creator, sung a hymn in honour of od ; of which, according to Warburton there is t pr ered b . Clem. Alexand. and Eusebius, which Paca declare a secret to. the initiated. But let shut against the profane. But thou Muszeus, the air Selene, attend carefully to my song; for I x important truths. Suffer not, therefore, the DO ssessions of your mind, to deprive you of that which the knowledge of these mysterious truths @ you. But look on the divine nature ; incessantly 21 it, and govern well the mind and heart: Go on ‘way, and see the sole governor of the world. He is | 328 PREFACE TO THE EPISTLE is one, and of himself alone ; and to that one, all thia their being. He operates through ‘all, 36) never seen b tal eyes, but does himself see every thing * Po 4 _ Because Muszeus, who had been hierophant at At rected /Encas to the place in Elysium where his fathe abode, Warburton thinks Anchises opened to him the) of perfection in these sublime words, we Principio coelum, ac terra’, camposque liquentes, Luceniemque globum Lune, Titaniaque astra, ‘Spiritus intus ality totamque infusa per artns Mens agitat molem, et magno se corpore miscet. — Inde hominum peeodamene genus, viteque uceGhed ; Et que marmoreo fert monstra sub equore poRias, tee and that with this discovery of the unit FEneas’s initiatio cluded. On this supposition it will follow, that before the of God was discovered to the initiated, the shews which 1 sented the blessed in Elysium, Were exhibited to th these shews, they saw Legislators, and such as had mankind from a state of nature into a civilized state, happiness in the chief places of Elysium. ‘Next to t initiated beheld patriots, and those who had died for of their country. “Virtuous and pious priests, were 1 Te as occupying the third place. And the lowest was ass the inventors of the mechanic and liberal arts. k The shews being ended, the initiated, as was observed a were introduced to the sight of the wyarye, or shining wmogenta, or secrets concerning his mature, attributes, rations, were delivered, being sung, the assembly w: with the two following barbarous words, Le Clerc thinks, are only a bad pronounciation of phets, which, he says, signify in the Phoenician and abstain from evil. If we may believe Voltaire, the feasts? at a lebration of their mysteries confessed their sins. F on Universal History, chap. xii. after telling as said of confession, sc Tt is not a downright sacra! kind of sacrament.” He adds: “ Confession may be! upon as the greatest check to secret crimes. The sages | tiquity, had in some measure embraced’ this icalotary ra The Egyptians and the Greeks made confession of sins al expiations, and almost at every celebration of their Marcus Aurelius, assisting at the mysteries of Ceres confessed to the hierophantes.” But of the sins w vulgar among the heathens confessed, those ythich x } TO THE EPHESIANS. — 829 to commit, in whose honour the mysteries were ay be sure made no part. ‘greater mysteries being such as above de- of the ancients, Warburton says, spake of eful i in forming men to virtue, and as the source consolation. For which reason, as Zosimus tells he Emperor Valentinian resolved to suppress all noc- nies, Pretextatus who governed Greece as Procon- met , that such a law, by abolishing the mysteries, use the Greeks to lead Srey Bior, a lifeless life, a life void of comfort. Nor is it any wonder, saith War- the Greeks should have considered the abolition isteries. as the greatest evil, since the life of man, with- ‘support of the doctrine taughe in the mysteries was by them as no better than a living death: On which socrates called the mysteries, “the thing which hu- e stood most in need of.” otwithstanding, according to Warburton, the greater ; were contrived to correct the ‘errors of the popular inculcated by the shews in the lesser mysteries, and to he initiated with just notions of God, of providence, a future state, he acknowledges, that the discovery came , to counteract the pernicious influence of the shews in mysteries; and that the Qrgies of Bacchus, and the of the mother of the gods, and of Venus, and Capids d grated in honour of deities who inspired and preside ” e sensual passions, it was natural for the initiated to h- a they honoured these divinities, when they commited dus actions of which they were the patrons. He like- owledges, thatthe mysteries of these deities being per- * the darkness of night, or in dark places, and un- of the greatest secrecy, the initiated indulged them- occasions, in all the debaucheries with which the was supposed to be delighted. “he truth is, the S$ committed in the mysteries of these impure deities, ose ‘to be so riolerntles that ee rites were pro- 5 chien’, B. ¥9. No. 8. 18. lish translator of Voltaire’ s Essay « on consi His- that eseayy) « These mysteries were so revered by ,and kept with such secrecy, that the disclosing as reckoned the most impious action, that could be This, however, did not hinder several writers in of Christianity, from prying into the great secret, to light. Tertullian says of it, Jota zn adytis eshiordm membri virilis revelatur. Theodoret 2) says $30 PREFACE TO THE pean says it was, Nature muliebris imago.” other testimonies, Warburton hiwveelfia hath termed that very fl igitious part of t at the worst, namely, the carrying of L cession Concerning this obscene rite shewed immediately, differs from Wa the design of the mysteries, saith, (. Z the Christian Revelation, vol. i. page 195 rite, instead of being introduced when th worst, seems to have been one of those mysteries of Isis, from which the ed. Warburton indeed saith, « It» pretence of their being inkl of and new Jife, into which the initiated h: t to enter.” But Leland says, “Tt is no wa was the original ground of Lapeer vented for it after it was introduced; ai bius justly exposed the absurdity of couc! under obscene representations, on Bessitioinen, ey found and sacred meaning.”—Be this however anit ag facts above-mentioned, which are acknowledged by all with what truth the apostle Paul styled the so much | heathen mysteries, Ephes. v. 11. « The ul v darkness :” works which produced no » either t who did them or to society; and srohihindl Christi joining in them, because the things which were, done in under the seal of-secrecy, were such, that it was eve t mention them, ver. 12. tae hg Qty Warburton tells us, that while all the other eri came exceedingly corrupt, through the folly : iohe i those who presided at their celebration, and — ace many abominable impurities, whereby the mar thens were entirely vitiated, the Eleusinian served their original purity. But at last, the fate of all human institutions, partook of t pravity, and had a very pernicious influer mankind. Wherefore, in proportion as the go in the world, the Eleusinian mysteries" repute; and, together with all the. hick were at length suppressed ; Rollin thinks, by the dosius. Ancient History, vol. v. page 1S ihae IE. It is now time to mention, that Bishop W eount of the design of the mysteries, hath bee much controversy among the learned. His su Virgil’s account of Aineas’s descent into hel ZEneid, is a description of the mysteries and © 1S" tion into them, hath been contradicted by some, who: at ‘ TO THE EPHESIANS. 831 poet contrived.that episode, merely to embellish account of: a future state ; and that, by the which were afterwards to return to life, 1en of his country, he might have an g their praises.—lIn like manner, War- cer ning the design of the mysteries, that expose the falsehood of the vulgar Poly- doctrines of the unity, of providence, ath been opposed at great length by Dr e and Necessity of the Christian Revela- ix. For, page i89. having mentioned, and zealous advocates for piganism, as rlierocles, Procius, and others, after Chris- ce, cried up the mysteries as the most wifying the soul, and raising it to commu- ds, Leland saith, ** I cannot think that the le- institutiag the mysteries, concerned themselves t restoring the soul to its original purity,jn the Py- 1 or Platonic sense. What they had in view, by War- a's own acknowledgment, was to promote the cause of as ies as was necessary for the ends of civil society, as y thing farther than this, they were not solicitous. The seem to have been originally designed to civilize the ye ple, to form and polish their manners, and by. shews representations, which were fitted to strike the imagina~ tc 9 bring, them to a greater veneration for the laws and a of their country; which, among the pagans, was al- garded as a necessary ingredient in a virtuous charac- 2 is Leland’s account of the mysteries, which he ‘page 190, by appealing to Diodorus, who saith, he Sicilian feasts of Ceres, which lasted ten days, ented the ancient manner of living, before men had use and culture of bread-corn.” This representa- evidently designed to make men sensible of the value ed life. The same thing may be gathered from t writers, who tells us, The principal subject of i ae Sano was the life of Ceres. her wanderings +» and her legislation in Sicily and Africa, r the inhabitants agriculture, and gave them thereby reclaimed them from their rude manners, d saith, is what Cicero seems to have had in view, ; ii. cap. 14. “Nam mihi. cum multa divinaque thenz peperisse, atque in vita hominum attulisse, elius istis mysteriis, quibus eX agresti immanique iad -humanitatem et mitigati, sumus ;- neque solam v ee Tationem, accepimus; sed etiam cum spe —With. leas to what Cicero.says of the > myst stetiesy tet 332 PREFACE TO THE EPISTLE oe mysteries, that they enabled men to die with @ bette land thinks it relates to what was inculeated in’ those who were initiated and purified, greater felicity than others, and were places in the Elysian abodes: whe wallow in perpetual dirt, stink, anda like acconnt of the mysteries, Cicer ze fifth book against Verres, cap. 72. quarum sacra, sicut opiniones homini lonzé maximis atque occoltasunand ceren quibus initia vite atque victis, legumy humanitatis exempla, hominibus ac esse dicuntur: quorum sacra popu cepta et ascita, tanta religione et p On this passage, Adrian Purnebus rem: initiis vite, inventis a Cerere iegibus ¢ rerum memoriam (mysteria) fiebant, et mines sibs vitam propagabant.” © | Having thus explained and proved his: « OW mysteries, Leland proceeds to examine the burton hath produced in support of his wh that teries were instituted to disclose the error of polythéisn 197. The first proof is that passage from St Austin, ing an Egyptian hierophant, who informed ’ Ale: Great, that even the deities of an higher i had men. This is followed by two quotations: from Cie according ta Warburton, tells us, not only that mysteries, but the Samothracian and Lemnian, ‘dive error of polytheism. But Leland saith, « Adl that thered from these two passages, is not that the.er vulgar polytheism was taught in the ries, bu the chief of the gods vulgarly adored, had been ta human race into heaven. But Cogn who mentic neither gives it as his own opinion, nor represents it as: trine of the mysteries, that they were not to be re gods on that account, nor worshipped. Onvthe ¢ one of these passages, he plainly approves the dei mous and excellent men :—and the sick expressly prescribes in his book of laws: or 100. and c. ii. p. 115. Edit. Davis. | aes «« Nor do I believe any one passage can be produc Pagan antiquity, to shew that the design of | seine to undeceive the people as to the vulgar polyt draw them off from the worship of chemucionnhl the ancients who have spoken of the mysteries, have ed them as‘instituted for the purpose of eng to a greater veneration ie the laws and reli by — TO THE EPHESIANS. 333 of the heathen, indeed, p. 199. were sensible, ice allowed that their gods had been of human ght be turned to the disadvantage of the ce it was, that the Roman pontiff, Scevo- concealed from the people, that even Her- ‘Castor, and Pollux, had been once mortal @ mot regard and worship them as gods. id. et Osir. speaking of those who repre- gods as having been originally famous men, erturn and dissolve that religious persua- m possession of the minds of almost all : It is to open a wide door to the atheis- saith Leland, page 200. whatever Plu- might think of it, those who conducted 9 have been of another mind. For if they in the greater mysteries, that the gods com- en Once men, it is reasonable to suppose, : the public religion should not suffer by it, ting them hor, that notwithstanding this, they ought ‘to be tegarded as gods, and to have that worship rendered em, which ancient tradition and the laws required.” ext, with respect to the mysteries being instituted to teach loctrines of Providence, and of a future state, by that re- atation of rewards and punishments in the life to come, h was made in the shews of the lesser mysteries, Leland 3, page 193. That the virtues rewarded and vices pun- d in the shews, being those which mere immediately affec- iety, these representations might be intended by the le- s and civit magistrates, to produce good effects for the of the state. Nevertheless, saith he, ‘* some eminent em not to have entertained very advantageous thoughts he inysteries, with regard to their moral tendency ;” parti- ep aie who always declied being initiated. « It is e is introduced in Plato’s Phedo, as giving a favoureble station of the design of the mysteries.” © For he saith erning those who instituted them, fhat they were no mean s; and that they taught, that whoscever went to hades ape expiated, would lie in the dirt, or filthiness ; but that 9 went thither purged and initiated, would dwell with the ~The purification here referred to, seems to haye been al purification prescribed in the mysteries ; concerning see Potter’s Antigq. vel. i. p. 355. This purification, s Supposed, was intended to signify that the soul must atified by virtue: But he does not say, this was declaged = padi To pass, however, from that circumstance, ates spake of the mysteries at all, considering the yenera- 1 which they were held by the people, and the support which 334 PREFACE TO THE EPISTLE which they received from the magistrates, he of them otherwise than he did. Neverthel serves, “ his neglecting to be initia 7 proof that he had no good opinion of thing which can be produced to the 4 Leland proceeds, page 202. to exam by Warburton, to shew, that the doctr the one God, the Creator and Govg taught in the mysteries, and was the in all the mysteries throughout the G n of this, are, first, two passages of Clet one of Chrysippus. Bat all that: Leland saith, is, that the mysteries tt tre gods, and of the universe. In the word to shew that the doctrine of th mysteries.—Nor is the passage prod press. It is true, he saith, « The 8 mysteries preserves the majesty due to t same time, imitates its nature, which I tsel senses.” But by the divinity, Leland \ haoka Seabee understand one Supreme God, as distinguished from in deities ; but thej divinity to whose honour the mysteries celebrated. Accordingly, he immediately after mentions 4 lo, Ceres, and Bacchus, as the deities sacred among. the. ‘i to each of which, according to the prevailing theology, dit was ascribed.—The third testimony is from Galen, w ing of the benefit which would arise, not only to the shal but to the philosopher who labours to imvestigate the unis nature, by considering the parts of the human bods «© Those who initiate themselves here, have nothing lik the Eleusinian, or Samothracian mysteries.” “Now, Leland allows that Galen, in this passage, aipowen- divine nature was treated of in the mysteries, he o he saith nothing from whence we can form a judgment ther the mysteries were designed to instruct men in th ie or what kind of doctrine they taught; only that it v be compared to that which might be learned eres onsi the human body.—The fairth testimony is a pass sebius, which, because some terms employed in. are used in it, is brought by Warburton to prove ‘that th trine of the unity was taught in the mysteries. Dac land thinks strange, as the contrary appears from th itself, where\Eusebius expressly saith, «* For the H ple alone was reserved the honotr of being i initiat knowledge of the true God, the Creator of all th being instructed in the practice of true piety towards page 205.—The fifth testimony is a passage from Jos TO THE EPHESIANS. 333 arburton saith, nothing can be more explicit. is opinion. In his discourse against Ap- 1, «* that the Jews enjoyed advantages for and practice of religion, superior to sre, as the Gentiles boasted greatly of ect, Josephus, who, in all his works, iffence to the Gentiles, saith nothing their mysteries ; but supposing them id have them to be, he observes, that ertain seasons, and were solemnized for 1e Jews, by the benefit of their sacred all the advantages pretended to be in ‘the whole course of their lives. Le- etvable, that Josephus doth not enter on @ nature and design of these mysteries, eS taught in them, though he is very plain ccount of the principles of the Jews, parti- le one true God, the sole Cause of all exis- t though Leland rejects the testimonies produced from it writers, as insufficient td prove that the doctrines of ity, of providence, and of a future state were taught in eries, he acknowledges that the hymn of Orpheus, arburton hath quoted from Clem. Alexandr. is much his purpose, if it could be depended upon; because in trine of the unity is plainly asserted. This hymn, m endeavours to shew, was the very hymn which ng to the initiated in the Eleusinian mysteries by thé fophant, habited like the Creator. But Leland saith, p. 207. loth not appear from Clement, that that hymn made a part ithe mysteries. He takes notice indeed of a poem made eus on the mysteries, and which he supposes to have ‘an account of the mysteries, and of the theology of € also mentions the hyain in question, which he sup- wise to have been composed by Orpheus, and which “a quite contrary doctrine. But he doth not mean hymn was a part of that poem, in which Orpheus ccount of the mysteries. He rather seems to have red it as a distinct poem, composed by Orpheus after- ‘in which he supposes him to have recanted the doc- he had taught in the former.” ‘To shew this, Leland to Clement’s account of the hymn, which is as follows : acian hierophant, and who was at the same time a O; heus the son of ager, after he had opened, or ex~ ‘mysteries and the theology of idols, introduces the makes his recantation ; singing, though late, a truly mg. Here,” saith Leland, « Clement seems plainly to ‘- oppose \ 336 PREEACE TO THE EPISTLE | oppose these verses to the account which Org of the mysteries, and makes them in ellecas a rec whole theology of the mysteries, whic idols.” But it is to be observed, that as late in making this recantation, an Leland adds, **I do not well see u could say this, if that very song made and was sung by the hierophant himsel the celebration of the mysteries, and dismissed. For in that case, the vers per season in which they ought to h NI to the order of the mysteries.” Lel, ‘Warburton, to shew that the hymnt mysteries, and made the most venera the latter part of the passage from Clem creds then truly begin though late, and matter.” But Leland affirms that there ginal, answering to these words in his translatia creds then truly begin :” Farther, he saith, page hymn of Orpheus is very justly suspected; as ebuild . peared, if the whole had been produced. It is ones part of it, which is cited by Warburton from Cle ne’ nition to the Gentiles. But it is given more larg zu same Clement in his Stromata; and at still greater > Eusebius, who quotes it from Aristobulus, a vo eeh. tic philosopher, who produces it to shew, that Orph the Greeks, took their doctrine of God, the Creator o: erse, from the books of Moses.” ; As a direct confutation of Bishop Warburton’s do cerning the mysteries, Leland saith, chap. ix. page 2 the design of the mysteries have been as Wai presents it, ‘ it is inconceivable that the ancient Christi ters should have so universally exclaimed. as ainsgif th Warburton acknowledges they did.” Many of them converted from heathenism to Christianity, and soi no doubt had been admitted both to the lesser and to th er mysteries. And therefore being well acquainted \ nature and design of the mysteries, « if they nt mysteries, men were brought under the most solemn o to a holy and virtuous life; and that the secret doctrin in the greater mysteries, was intended to detect he polytheism, and to turn men from the worship of idols one true God, they must have had a good opi mysteries, as, $0 far at least, coinciding witl Christianity.” How then came they, in Sein es ad to the heathens themselves, “ frequently to speak « ti teries in terms of the utmost abhorrence, as ar © ar a TO THE EPHESIANS. 337 rather tending to confirm the people in their draw them off from it, ‘The making such o- ions of the mysterie§, supposing they knew the I what Warburton represents it, (and if it hem must have known it,) would hays _« that such excellent persons as man ns undoubtedly were, could have heen duct.” mentions Clem. Alexandr. as one of the speaks of the representations in the my- the fables of the poets and mythologists upit eres, Proserpine, Bacchus, and other dei- cal Is those who brought these mystics from E- ; e, The fathers of an execrasle superstition, who Is +4 wickedness and corruption in human life. And ysteries were full of delusion and portentous representa- impose upon the people.” He concludes his ac- he mysteries with saying, ‘* These are the mysteries stical men. I may rightly call those atheists, who are of the knowledge of him who is truly God, and most y worship a boy torn in pieces by the Titans, a wo- ting, and the parts which modesty forbids to name.’ dds, ‘* This whole account of the heathen mysteries ‘lement, is transcribed and approved by Eusebius, TO uces it by observing, that Clement knew these mys- s; own experience.” Farther, “ the account which is gives of the Eleusinian mysteries celebrated at Athens, agreeable to that of Clement.” ke off the force of the preceding argument, Leland ob- page 226. that Warburton endeavaurs to account for pinion which the ancient Christian writers entertained ries, by observing, that they bare a secret grudge steries, because ‘ the Christians, for their contempt ational deities, were branded by the mystagogues as a- and in their solemn shews represented as in Tarta- : Leland saith, « this is by no means a proper apolo- neient Christians, if the charge which they brought he mysteries was false;” because no ill treatment * eathens, could authorize them to give a false and nious representation of their mysteries.—The last thing m has advanced, to take off the force of the argument om the testimony which the Christian writers have npurity of the mysteries, and which Warburton the strapge part: of the story, is, that after all they have the mysteries, they should so studiously and for- e transferred the terms, phrases, rites, ceremonies, Il. roe ee and $38 PREFACE TO THE EPISTLE and discipline of these odious mysteries into our ho He adds, « Sure then, it was some more than ordi tion the people had for these mysteries, that ¢ the fathers of the church to so: fatal a council Leland replies, page 227. « The veneration whic had tor the mysteries, affords not the le: the design of them was to overthrow the p but rather the contrary. Yet because of the vei was so generally paid to them,” the Christians word. To the hymns which were sung at the’ mys opposes a hymn sung to'the great King of the Unive speaks of a Christian’s being initiated, and cries out, | holy mysteries! Being initiated, I am made holy. He s Lord himself acts the part of a hier ophant, of interprete: mysteries; and he concludes, These are the Ba c ui mysteries ; come then and be initiated.—But, saith Leland, éne think that’ Clement makes this allusion te the my because he really took them to be holy and useful thin; contrary plainly appears from this very passage, as wel what he hdd said before in the ‘same discourse. - were accounted holy, and wefe considered as the n means of purifying the soul, he takes occasion to shew, ! venerable purity was really to be found in the Christ gion, and in its sacred doctrines ‘and rites, which the Fr falsely attributed to their mysteries. ‘Yet, saith I gree with this learned writer in the judicious remai makes, that the affecting to transfer the terms,,phr remonies of the mysteries into our holy religion, hi fect. It contributed very early to vitiate that religion miapas Marcellinus, a pagan writer, saw and ac know absoluta et simplex, as it came out of the hands of its a aay CONCLUSION... ge These are the atguments which have been ad vancec @ne side and on the other in this controversy. “View. EPHESIANS. $39 | in Leland’s own: words, and suppose they are tae e learned reader will judge of them. I shall cs, except to say, that the subject is of impor- its. a a place i in a, work of this kind. For if the the aty, of providence, and of a future state, mysteries, there was the greater need of olati ion, in which these things are clearly nd - -published to all the world.—On the o- t e knowledge of these doctrines was actually in the 2 Mysteries, being communicated only to a t number, it could have no influence to enlicht- mankind, from whom the initiated were, bound, . severest penalties, to conceal it, _ And with respect ted thempelves, it is allowed on all hands, | that the had | no ence on their public conduct ; 5 as it is well hat they continued. as strongly attached to the yulgar _as before. Wherefore, in whatever way t this con- is determined, the advantage and necessity of the Reyelation, stands firmly established. CH AP. i “ait - Ephesians tn their heathen state, had held : mysteries of their idol gods in the highest veneration, count of the “supposed importance of the discoveries €. made in them to the initiated ; and because they he initiated, . on account of these discoveries, more ind happy than the rest of mankind, the apostle istle with displaying the great dignity and happi- members of the Christian church, whether Jews or not by a formal declaration of ae honours and bu by. thanksgivings to God for having bestowed yours and privileges on them. Thus, first of God for his having: blessed the Gentiles with blessing in the Christian church, equally with 8, 2 ough they did not obey the law of Moses, ver. 3. because | the J udaizing teachers. afitmed, that this was . God $ purpose respecting the Jews, the apostle, in sgiving, took notice, ‘that God _ had bestowed these on the Gentiles as well as on the Jews, agreeably to af ation of them before the foundation of the world, that sht be. holy through 5 to God, on account bf his t goodness t to them ; ee love to man, from a re- gard 340 EPHESIANS. View. —Ci gard to the commandment of God, ver, 4.—Ne: t, he G od for his ha: ag predestinated holy persons of all nz be his own children ; that is, to be the objects. of his the heirs of his happiness ; not through « of Moses, but through faith in Jesus Ch own benevolence, ver. 5.—which is ae gospel, in order that men may gratefu ult goodness, which is admirably. fbi Ws shewed to them on account of his be whose blood, or death, and not through the s Judaism or ee heathenism, we his sons even the forgiveness of our sins, 2 “0 his goodness, ver. 7. —the knowledge ite Ephesians, God had made to abound in with sufficient wisdom and prudence, to fit thera it to the world, ver. 8. k Having ieuonet the knowledge of th “Wich of the redemption of the world, which fn re apostles, St Paul blessed God pial To known to them the mystery of his will concern S| ing sins through the blood of Christ, a his making t th tiles heirs of the inhetitance of heaven through faith, « with the Jews; agreeably to his own benevolent pi which he had formed from the beginning of his vet. 9.—Here it is proper to observe, that the ric goodness i in resolving to pardon men’s sins thr or death of his Son, and to bestow that great Gentiles equally with the Jews, are called ae mystery of God’s will,” because, like the these things had Hitherto bedi kept secret, because they were discoveries of infinit to mankind, and much more certain made to the initiated, in the most fam teries. May we not, ae supp : appellation was given by the apostle to it venerable in the eyes of the Ephesians, and tiles, who admired the heathen mysteries ?- told them, that God’s benevolent ae to him, and to his brethren apostles, the myst was, that by their publishing it to the world, he gospel dispensation, gather together Jews fr one church, or fellowship under Christ, v faith in eae ‘and not by obedience to the ei : Jews themselves might inherit the blessin gs pro covenant to the spiritual seed of Abraham ; to ¥ he had predestinated believers of all nations, : purpose, who bringeth all things to pass, not accordi Ses i mewuew. . EPHESIANS. ge BAL any ‘man, or body of men, but according to his own pleasure, ver. 11.—And, in particular, that the be- ws, who, before he came, might occasion praise to goodness and truth in the performance of his “receiving the inheritance asa free gift th srough t as a debtor through the law, ver. 12.—By whom, by the Christ,) ye Gentiles also have inherited the made to the spiritual seed of Abraham, having be- rord of truth, even the good news of your salva- . was_ preached to you: By whom, also, after ye were sealed as God’s children and heirs, with the ‘so that ye can have no doubt of your salvation ’ itiout ‘obedience to the law of Moses, ver. 13.— Holy Spirit, therefore, to believers, whether they be + Gentiles, is the earnest, or assurance that the inheti- shall be bestowed on them 3 and is to continue in the atil the actual redemption of the people whom Christ hased with his blood, is accomplished by the general on, ver. 14.—Thus it appears, that the honours and belonging to believers as the children of God, and as of i. Christian church, or fellowship, are infinitely re valuable than those of which the initiated, s of the heathen fellowships, boasted. displaying the great excellency of the gospel revela- ‘the honours and privileges belonging to the members istian church, and tacitly contrasting these with the mysteries, and with the privileges of the initiated, told the Ephesians, that the good !news which he ed of their faith and love, made him daily give thanks a account of theit happy state, ver. 15, 16.—and od to give them both natural. wisdom aaa revealed in order that they might continue to acknowledge their Saviour, notwithstanding they should be per- doing, ver. 17.—also enlightened eyes of their ig, that they might know the greatness of those ‘which, by calling them into his fellowship, he had to expect 5 and know likewise the glory of the in- hich he had prepared for his children the saints, d what the exceeding greatness of his power is, ‘to believers, in making them at present alive from es and sins, (chap. ii. 5.) and in raising them m the dead to enjoy the inheritance ; of which ostle told them, God hath already given an illus- mple, in raising Christ, the head of the Christian fel- from the dead, and setting him down at his own |, ver. 19, 20.—far above all the different orders of a heaven, and potentates on earth, ver. 2!.—and hath subjected 342 EPHESIANS. : subjected all things under his feet, and hath given hi head over all things, for the benefit of the chur which being animated, governed, and protected b human body is by its head, it is his body by + racter as Lord and Saviour of the church, or Chi ship, is rendered complete, and is filled by him. ner of gifts and graces, in order that every member or fellowship, may grow, under him, in perfection ness, ver, 23. u This sublime account of the resurrection 1 of of the Christian church, or fellowship; and o him down at his own right hand, as ruler both. hosts, and of the princes and potentates on ear putting all things under his feet; and of his makir over all things for the benefit of the church ; and : rendered complete as the head of the C Christian the union of its members to him 3 | of his making live from the death of sin; and of ue them culous gifts and moral graces, was, I think, designe apostle as a contrast, first to the character and pow false gods, worshipped by the heathens as the . , fellowships, and secondly, to the honours, ad vileges which the initiated derived from thei these mysteries ; and all with a view to ma sensible how far inferior in dignity and h of the heathen fellowships were, to the membe tian church, which is a fellowship protected so high and powerful an head as C t, whe God hath raised to the government of purpose of making the members of this nc “ and happy through all eternity. CoMMENT&RY. CHAP. I. 1. Paul by the will-of bag God, and not of man, am apostle of oer Jesus Christ, to the Christians who are in the city of Ephesus, now be- sa come the saints or people of God, Ep and to all in the neighbourhood of Ephesus, who are believers in Christ Jesus. Ver. L.—1. To the saints who are in ‘peste oe genuine inscription of the present epistle, see proved Mill, Pref. sect. 2. » iat ber 2. To the believers. So the word mises is trans Af 2 Cor. vi, 15. 1 Tim. iv./5, 10, 12. See Gal: ii. 9. n / EPHESIANS. 54s Grace BE to you, and = 2 May divine assistance be given te 7. you, and happiness both temporal and e 4.) an Gua ‘our eternal, fron God who is equally the sr, and FROM the father of Jews and Gentiles, and _ from the Lord Jesus Christ, by whom ae ‘the Father dispenses these blessings. ed BE the God 3 Praised be the God, (Ephes. i. r of ‘our Lord 17.) and Father of our Lord Jesus Christ, (o evreyaces) Christ, who, not confining ‘his fa- hblessed us with vours to the Jews, hath blessed us Lblessing'in Gentiles also, with every spiritual PLACES* (, gift in the church of God, through the i Christ; © mediation of Christ, and that-with- : out subjecting us to the law of Mo- ses, aS a condition of salvation. ws) According § 4 This he hath done, agreeably to ; elected us (wv) his having elected us to be his people m ! before the ~ through 4 before the foundation f i; (Bay arial blessing. Spiritual blessings are such ary to the perfection and happiness of our spirits, name- of the gospel, the influences of the Spirit of God, both d extraordinary, the sanctification of our nature, the par- n, and’ the everlasting possession of heaven.—Spzritual bless- here opposed to the earthly blessings, which wexe promised ural descendants of Abraham, the ancient church of God ; consisted ‘in the possession of Canaan, in victory over , fruitfal seasons, &c. as described Deut. xxviiii—To tual blessings just now mentioned, Abraham’s seed by faith ¥ a4 ba Lge In thy seed shall all the nations of the tiicocol ly places. Haws, and in chap. ii. 6. erxgavens hea- , Means at Christian church, called by Christ himself, zhe heaven, because the Ghristicnclame as foretold, Dan. a the character of a kingdom which the God of elated », and which shall never be destroyed. It is true, the pre- in the word srsganesc, may be thought to denote the “Situation of the heavenly places. Yet this:doth not ws to interpret them of the Christian church, in as much as | of God will not attain its perfect state, till it is tran- ‘the regions above.—Beza thinks heavenly places, denote Properly -so called ; because heavenly places signify heaven, i. 10. consequently, ‘that the apostle’s meaning is, every spirt- sing necessary to fit men for heaven. According to this , the tWanslation should be, “hike spiritual blessing for heaven= h.—1. Elected us through him, before the foundation of the _ This being said of the Ephesian brethren in general, it can- ne not FS $44 EPHESIANS. the world, in order that we might be holy and unblameable, in his sight, not by. the observance of any rites, whether heathenish or Jewish, but through the | exercise of love to God p and man. 5 Blessed be the God and Father of our Lord Jesus Christ, who hath, pred not be an election of the. whole af thene as individual see 1 Thess. i. 4, note 2. but must be that election; wl foundation of the world, God made of holy. persana be his children and Seatelae and to enjoy the bh such. Concerning this election, see the view prefixed R second and fourth reflections —The words ¢ av , which I slated, through him, may be translated in himsel “tee own good pleasure was the sole cause of this ele 3 observes, “‘ That the word xaraoorn, here re ered, used by the best Greek writers, Ag 7 so that the phrase, before the ‘foundation of the world, si gnifie the world began.”” See Heb. xi. 11. note, ‘Farther, by t Jews that God chose the Gentiles to be his pele { before the creation of the world, the same author t intended to humble the pride of. the Jews, who vainly bo ms the world was created for their sakes, ae 2. Holy and unblameable, xxx’ evwaiy wvre, in really holy and unblameable, though not perfectly tion here described is an election of men to be Christians ought frequently to recollect this end ‘ that they may be careful to make it sure, Ver. 5.—1. Who hath predestinated us. As « a and ywgiras ver. 9. answer to evroyyous, ver. 3. th which ver. 2. is introduced, Blessed be the God and F Lord Fesus Christ, as the critics justly ig at the beginning of the other verses, in mal be the God and Father of our Lord Jesus Ch edus. Wer. 9. Blessed be the Father and ¢ Christ, who hath made known to us.—The ori slated 'predéstinated, signifies God’s predetermination Gentiles the blessings mentioned in this. verse. Mga siguifies to determine, appoint, or decree any thing b this passage, according to Chandler, it denotes, G purpose, or his fixed resolution formed before the world, to admit the believing Gentiles, without circu privileges of his church and people; for this is what he u the apostle to mean by the adoption or sons. But in my phrase hath an additional and higher ace for wi next note. EPHESIANS. 346 predestinated us Jews, and. Gentiles, to a happy immortality, (Rom. viii. 17.) not through initiation in the hea- then mysteries, nor subjection to the law of Moses, but through obedience to Jesus Christ agreeably to the bene- volence of his own pe in towards men of all nations, 6 In order that praise may be to his race. him for that glorious display of his good- » he hath ess, (see ver. 7. note 2.) whereby. he youred us (2, hath Inghly favoured us, (so the word count of the is translated, Luke i. 28.) on account : of him, whom he declared his beloved Son, by voices from heaven at his 0 ee _ baptism and transfiguration. a whom we have = 7 In whose church we Gentiles have ion. through his the promise of redemption, through his the forgive- death as a propitiatory sacrifice ; option of sons : txoSeomv. The Jews were God’s sons, be- sprang from Isaac, who was called God’s son, on account ernatural procreation. ‘They had this appellation likewise, hey were God’s visible church and people. Hence,’ the ntioned as one of their nation privileges, Rom. ix. 8. te on that verse. But the adoption of sons, in its higher s to believers of all nations, who, as our Lord tells hildren of God, being the Waldeln of the resurrection; on t, the redemption of the body from mortality, is called. Rom. viii. 23. Wherefore, the adoption sons, to vers are predestinated through Christ, is their being de- i a the power of Satan, and made halt iit of the catholic God by faith: and their being raised at the end of the tious incorruptible bodies, to live with God their Fa- for ever. ‘his latter event is. called the redeznption of people, Ephes. i. 14. See 1 John ii, 29. note 1. Be- ws denied that the pr: wileges of election and adoption be- to | Gentiles, the apostle in this chapter strenuously main- heir | to thes privileges in common with the Jews. So svdoxsiz signifies, Luke i ii sie ery bi good will, To the praise of the glory oe his grace. On this Guyse q ing remark : “ Here is a noble, beautiful, and affect- ym his grace, to the glory of his grace, endttedin the =e, to the praise of its glory.’—It may be of more ., that the discovery of God’s purposes respecting the of mankind, is here said to be made, that they should grate- praise him for hiss amazing goodness. Vol, IT. Xx Yer 346 EPHESIANS, even the pardon of sins full and com- ness of s plete, according to the greatness of to the 1 his goodness. grace 8 The knowledge of which he hail 8 (Hs ¢ made to abound in us apostles, with all THE Kw the wisdom and prudence necessary to | the right manifestation of the same bound (cs, 141.) m to the world. See Coj. 1. 9 with all wis ¢ 9 Blessed, therefore, be the God and Father of our Lord Jesus Chat ; “y y Ver. T.—1. In whom we have selon, sins. Seeing redemption consists in the rare oe s ae that rhe redeemed shall be delivered from death, t of sin, by a blessed resurrection, and in ae ance, they shall be put in possession of the etennz These great blessings, the apostle assures ahelase the shedding of Christ’s blood ; and his intention in was to convince the Ephesians, that he A Judaizin promise them no advantage throu aed bservatic which they could not more effectua y obtain by See Whitby’s note on ver. 8, of this henge which wisdom and propriety of the atonement mi death, and of God’s pardoning sin on ‘The commentators observe, that ama: sometimes, deliverance by power ; as when Exod. vi. 6. I will redeem you with a su great judgments : sometimes deliverance C 32, and here, where we are said to have re blood ; for which reason we are said, 1 Cor. vi. 2¢ a price. See l Tim. ii, 6. note 1. 2. According to the riches of his grace. Het Christ’s grace, who is the nearest antec spoken of ver. G. and whose grace is desc the discourse, ver. 8, 9, 10.—I thick grace ; because in scripture, and even by our demption, together with all the blessings: follow it, are said to have originated in Gee's iii. 16. Ver. 8. With all wisdom. Though wisdom in sometimes denotes that complete knowledge of which was communicated to the apostles by i this passage, it signifies the quality which On name of wisdom; because it is joined ) pric endowment very necessary to fit the apostles for dis duties of their office successfully, amidst so mange posers, ; EPHESIANS. $47 of his will, ac- who hath made known te us-apostles, own bene. the secret of his. will concerning the ich he purpos- pardon of sin, and concerning hig aa making the Gentiles heirs of the everlasting inheritance, equally with _ the Jews, through faith, agreeably te his own benevolent design which he formed within himself. 10 Namely, in the- gospel, which is a dispensation calculated for the ad- vanced state of the world, by our pub- lishing that secret fo gather together all believers into one body, ‘society, 9. The mystery of his will. The whole docttine of the gos- complexly, is called, The wisdom of God im a mystery, not because any part of it is unintelligible, but for the tioned in the note on that verse.—The same appellation 1 to particular discoveries made in the gospel. For example, ation of the Gentiles through faith without obedience to the es ; and the rejection, together with the future. restoration are called a mystery, Rom. xi. 25. xvi. 25.—So like- §reat discovery, that such of the saints as are alive on the the coming of Christ, shall not die, but be changed, 1 Cox. . T shew you a mystery, dc.—and 2 Thess. i. 7. we y of iniquity,—and Rev. i. 20. The mystery of the and Rev. x. ‘t. The mystery of God,—and Rev. xvii. / Babylon, the woman, the beast, and the false prophet.— group, the appellation of mystery is given with singu- For as the initiated were instructed in the mysteries, tain mystic shews set before them, the visions in the of the seven stars, and of the woman, and the beast, and ophet, reptesenting the fature state of the church, are all y termed mysteries——Yor a particular account of the hea- ries, see. mief, Sect. 7. “er aay fi the dispensation of the Jrlness of the times. By this an _the last dispensation of reliyio»s, in which all the spensations terminated ; and which was erected when the te ay the prophets was fully come. “The word eiovogese the plan which the master of a family, or his lished for the management of the family. Also it rmed for the management of anv. sort of busi- , passage, it signifies the plan which God hed formed the salvation of believers, by gathering them to- urch, under Christ as their head or-governor, chap. etd yb gaat | Maga ther agether, ca moerrmall things. Were, asin other pas- Scripture ca mavza is put for ces rxvres all men, sec Ess. 2, The word svaxOarcacerSue properly signifies to reca- te the principal matters contained ina discourse. Here it is 2 used 4 - 348 - EPHESIANS. ‘@ or visible church, umder Christ, as 175.) under Chrisi their head (see Col. i. 18. note) both tise the | leave Jews and Gentiles ; I say, under him, things upon ee EVEN under him 3 11 By whom, even we Jews have. 11 (w) By whi inherited the promises that were made we have inherited, to the children of Abraham and of been predestinate God, having been predestinated to the &. note 1,) accor adoption of sons, (ver. 5.) mot the pur ‘through obedience to the law, but through faith, according. to the gra- cious purpose of him, who effectually accomplished all his benevolent inten- tions, by the most proper means, ac- cording to the wise determination of his own will, ge. 4 bods _ 12 The inheritance is bestowed 12 That we s even on us Jews, not through the to the praise of hi law, but as a free gift through faith, (ver. 6.) who befe chap. ii. 8. That we should cccasion * in the Christ. " > ae? used metaphorically, to denote the gathering together of t ail nations into one church, of which Christ is: e he 3. Both things in the heavens, and things upon the the powers of heaven, Luke xxi. 26. denote the 5 : the shaking of the heaven and of the earth, foretold ag terpreted by St Paul, Heb. xii. 25. of the abolition of aid heathen religions, I am inclined, by shings am the hee things upon the earth, in this verse, to understand the Jew Gentiles. According to this interpretation, the ¥ ben things under Christ, means not only the fi Ye tiles into one Catholic church, but the bringing of t the heavenly country, through the mediation of ( ist from ver. 11.—13. Whitby and Chandler, by ngs in this passage, and Col. i. 20. understand the ang by things on earth, believers of all nations ; whe at length be joined in one great society, or church, of worshipping God through all eternity, agre bly Beza, by thincs tw the heavens, understands the saints n he died beiove Christ came into the world, and who are tp periect till the resurrection. ahh \ é Ver. 11. According to the council of his own wil makes this ebservation, to convince the believing will bestow on them, and on the believing Gentiles, of heaven through faith, whether their unbelievin pleased or displeased therewith. We Ver. 12. Txs weonrmwineTas ty TH Keir, Whob re he () andler’s note here is good, He saith, * This is a ™ EPHESIANS. - 349 >) praise to God for his goodness and 4, i - truth, who, before he came, hoped i in the Christ for salvation. B+) By alien ye 13 By whom ye Gentiles also have EINHERITED' inherited the promises, (see Heb. vi. a 11. axwcurse, 12.) having believed the word of truth, aving believed the the good news of your salvation : By th, the gospel whom also after ye believed ye were jon; (##) sealed, as children and heirs, with the » after ye Spirit promised by the Father, (Joel é ii. 28. Acts i. 4.) even the Holy ‘Spirit, of promise, whereby ye are more illustriously shewed to be the children of God, than the Jews by the seal of circum- cision, 2 , OF Pile bidsing mark of the Jews. They had the pro- ‘the Messiah or Christ, and therefore hoped i in him before his actual appearance. Thus we find it was the common Fthe devout Jews, that they wasted far the consolation of i. 25. and that they looked for redemption in Jerusalem, Fis, they hoped in the Messiah before the time of his This circumstance, therefore, proves, that the apostle the Jews in this verse: For the Gentiles had no hope re he actually came, Ephes. ii. 12. ; "i by whom ye also have inherited. | have supplied the herited, from ‘ver. 11. because thet addition agrees bete po le’ s design, than the addition which our translators om their translation of ver. 12. Havetrusted. . led with the spirit of promise. Thisis an Hebraism, r Spirit.” See 2 Cor. i. 22. note 1.—In allusion to the * merchants in the Eastern countries, who marked their sarcels, with seals, to distinguish them from the goods of st is said tothave marked the Gentiles as the children of ng on them the gifts of the Spirit. Hence, when the brethren in Jerusalem, how the Holy Ghost s > and his company, as on the Jewish believers at the lied, Acts xi. 18. Then hath God also to the Gen- ance unto ti fe. —Others are of opinion, that the or- of the Spirit on the minds of believers are also in- ing, because thereby they acquire the image of God, for eternal life. Accordingly, though the extraor- « tape whereby the believing Jews and Gentiles were sealed as heirs of the promises, have long ago n, the ordinary influences of the Spirit of God still re- f they produce in any man a new nature, he is thereby eclared to be God’s Son: and that mark, or seal, is to — of his title to the inheritance, than if-he pos- sessed 350 EPHESIANS. | | 14 The Holy Spirit is the earnest of 14 e earn our title, who are Jews, to the eter- of our inhe et nal inheritance, as well as of your € ) title who are Gentiles, until the deli- verance of the whole of the purchased ; people from the grave, and till they (Ver. 12.) are introduced by Christ intoheaven, = aa to the praise of his glory, as Saviour. | 15 For this reason, that all who cuit have an undoubted right to alto havin | ie sessed the hea gifts: Nay, than if an dual from he sured him of histitle. How earnest ‘then ought we to bein o _vours to obtain this most excellent seal of the Spirit. See Ep 30. where likewise we are said to be sealed with the Holy § sp day of redemption. Chandler tells us, that the initiated into the mysteties of . received from the priests a sacred seal or ri , with the fign he-goat ; as the mark of their initiation. — agian the servants in the temples of particular gods, and even pers, had marks on their bodies by which they were Perhaps in this passage the apostle alluded to these mark Gal. vi. 17. note 2. Ver. 14.—1. Who ts the earnest of our inkeenneies, 22. note 2. At this passage Jerome exclaims, “ Si a quantaerit possessio : li the earnest is’so great, how great session be!” See Col. 1. 12, where the inheritance is called the inheritance of the saints in light; The longing to the believing Jews.—AgeaBay, earnest, is a the price of a thing, given as an evidence that the b cluded; and asa pledge, that the whole prea time agreed on. 2. Until the redemption of the joel people. nations are justly called she purchased people, church which Christ hath purchased with his own 28. Perhaps the apostle alludes to God’s calling chased people. See 1-Pet. it. 9. Tit. ii, 14, here spcken of, being the redemption of the Bac chased people from death by the resurrection, Rom. ¥ mest of the Spirit which is to remain in the church ti event is accomplished, must be principally the ordinary the Spirit, producing in believers that holiness whi their inheriting heaven. See ver. 13. note ‘Set Ver. 15.—1. Having heard of the faith in the Lord among you. ‘This does not imply that the Ephe ians to the apostle. He wrote in the same terms to the who were his converts, 1 Thess, iit. 4, For even when 1 you, we foretold you that we were to be afficted, as also | ve know. For this reason also, no longer bearing my anxiety, I sent e Lord Jesus, iF you, and 2: _ EPHESIANS. 35t the inheritance, I also having heard of the uncorrupt faith in the Lord Jesus, which subsists among you Ephe- shich 18 to om sians, and of the sincere love which ye : bear to all the saints, whether they be Jews or Gentiles > (16 Do not cease, morning and pe dl to give thanks to God for , you, on account of your perseverance in the true faith of the gospel, and in love to all the saints ; making men- tion of you by name in my daily prayers as sincere Christians ; 17 Requesting that the God, who is worshipped by our Lord Jesus Christ, and who is the author of all the per- jection and uuu that is in the » faith, lest by some means the tempter may have phe Yoity ir become in vain. 6. But now when Timothy came and gave us the good news of your faith and love. In. writing to Philemon his own convert, he saith, ver. 4. to my God, making mention of thee always ti nm my prayers. of thy love and Faith, which thou hast towards the Lord all the saints, Wherefore as the apostle’s hearing of love of the Thessalonians and of Philemon, does not yas. ignorant of these things, till they were reported to 1€ had heard of their persevering in the true faith of ‘in their love to the saints ; so the faith of the Ephe- 1 the apostle had heard of, was not their first faith, or 9 Christianity, but their persevering jn the true faith of cerning men’s justification by faith, withont the works of the love which is to ali the'saints. By. praising the E- ir love to all.the saints, the aposile insinuated that from the narrow bigotted spirit, which prevailed i in where difference in opinion about the necessity m, had interrupted love. For the expression implies, and, Gentile Christians i in Ephesus, sincerely loved ng created in Christ Jesus, into one new man, or ch, chap. ii. 14—16. hanks for you. “Byogiving God thanks for the hesians, the apostle hath taught us, that men's h and practice of the gospel, is owing tothe £ God. : hat | the God of our Lord ers Chast, kn thi sis ex le follows his Master: John xx.. 17. Say. unto them,» citataea py Aad 352 EPHESIANS. universe, and more especially of that which we. shall enjoy after death, (ver. 18) would give to you great na- tural wisdem, and revealed knowledge, or the continued acknowledgment of _ hi Jesus Christ, as your Saviour. 18 Also. I pray God to give to you Gentiles, the eyes of your.under standing enlightened, by the discoveries of the gospel, in order that ye may know what blessings are the objects of the which ye justly entertain, in conse- quence of his calling you the seed of Abraham; (Rom. viii. 28. note) and what the variety and greatness of the glories of his heavenly inheri- tance are, which he hath prepared for all the faithful. 19 And what is the exceeding great- _ ness of his power, with relation to us Jews and Gentiles who believes i in making us alive from our trespasses. . And revelation. ‘The apostle did not give to all the Ephesians the knowledge of th pel by an immediate revelation made to then would enable them to understand the revelation « which was made to the apostles, and which they world. 3. For the acknowledgment-of him. By ‘heal Fstius understands the acknowledgment of t the two following verses, the Father alone is_ to this interpretation, the apostle prays that the E ways acknowledge and worship the true in the commentary, seems more natural. iis Ver. 18.—1. The hope. Here hope is put as it is Jikewise, Col. i. 5. Titus ii. 13. _ 2. Hrs calling. This some understand o Ephesians. But it makes no alteration in t For in consequence of their conversion, the Ey which God’s calling them his sons, authorized’ them 3. What the riches of the glory of his inheritance. Gh nifiés, not merely the outward glory and maj ne ritance of the saints, but the whole of the felici Ver. 19. His power with relation to us who be postle i in this, hath the resurrection of helievessiinie sl the « view, is evident from ver. 20.—The resurrection of : man kind from. the dead, is an amazing instance of the in fini a to the’ inwork- strength of his a 2 Cor. iv. 17. Which he in- (#) in Christ, raised “hirh dead, and set his own right heavenly oie all go “and power, ., and lordship, ery name * that ut be doubted. eles he w angels. iol. Il, EPHESIANS. 3 And Luke xii. 11. to men. angels i in this verse, intimate that there are different orders s of g government, and subordination, among good and bad e invisible world, as among men in the visible world. — that wen, the first word, signifies empire of the being 1 used by Greek authors, to denote the empire abiey he had conquered the east; Ailian. Var. Hist. id the empire of the Romans, Herodian, lib. 1. proem. vorns the last word in the verse, signifies the lowest de- 2a an the smallest extent : Se that, as the same 353 and sins, (chap. ii. 5.) and in raising us at the last day from the dead, to enjoy the glories of his inheritance, by an exertion similar to the inwwor. king oF the strength of his force. | 20 Which he exerted in Christ, when he raised him from the dead, and set him at his own right hand in hea- ven, to shew that he hath appointed him chief governor, next to himself, in the kingdom of the universe. (See chap. ii. 6. where heavenly places de- note the Christian church.) 21 Far above all (aexns) govern- ment, and (Becta) power, and (Svvecpese as) might, and (xvgiornros) lordship of angels and men, both good and But having been exemplified i in the resurrection of Christ, . And set him at his own right k and in the heavenly places. Heetiidtion by inspiration, of the fact recorded, Mark was received up into heaven, and sat at the right hand of God. passages there is an allusion to Ps. cx. 1. Siz thou at my II make thine enemies thy footstool. Verse, does not, as Locke supposes, signify the church, . ii. 6. but the habitation of God. And since Christ m4 ond of God after his resurrection and ascension, it, ims as thus exalted i in the human nature, and that i in the he exercises all the power belonging to his high dig- eably to the description given thereof, ver. 21. +2] .—1. Far above all government, and power, and raph; and . _ Chap. iii. 10. agyae and seca, governments and powers ‘But chap. vi. 12. the same names are given to XV1. Wherefore heavenly The four different names ond and bad tiny yet we perceive the meaning in ge- to be, that to our Lord, in his human nature, are subjected the ? '} Yy ‘highest, 354 _ EPHESIANS, bad, (1 Pet. ili. 22.) and every name of authority that is known, not only in this world, but also in that which 1s to come. See Philip. ii. 9. 22 And subjected all things in the universe under his feet, (1 Cor. xv 27.) and appointed him head, or su- preme lord ower all things, for the formation, enlargement, and pre- servation of the church, 23 Which is his body, and the cl au ‘ a ur ha highest, the intermediate, and the lowest ate being verse ; having power, whether among angels or men. 1 cording * to this view of Christ’s dominion, he 1 created nature, however excellent it may be. See - 2. And every name that is named. Name is here, by figure, put for the person who poecens ag te ere thee name. iis . But also in that which is to come. 1 W iach the potentates, mentioned in the fi of tl is called the world to come, because Aboneieaea to come, as to us, Ver. 22.—1. And uesiy: all things in allusion to Ps. cx. 1. s2// I make thine e Psalm is a prophecy, aa only of Christ's « esal minion in the buman nature, 1 Cor. xv. 27. t : subjection of all his enemies, 1 Cor. xv. shee conquerors put their feet on the necks of “their utter subjection, Josh. x. 23, 24.—Or preceding verse, hath described fetes ( men, the a// things in this verse may be. world, together with the brute creation as subjected to Christ. For the apostle sage in his eye. See the following note. 2. And appointed him head over all thing here declared that Christ is raised to univ ble purpose of erecting and establishing the ihe angels who are in heaven, and all the and are to live on earth, in one harmonious s worship and serve God, and be happy ine all eternity, it was necessary for accomplis that the evil angels should be subj jected to material fabric of the world with every thi under his direction, that he may order all the in such a manner as to promote their virtue, an heaven. EPHESIANS. 355 WD the fulness * ness of him who filleth all his mem-~ who filleth all © bers with ail their spiritual gifts and graces, according to the place and _ office in his body, which he hath _ assigned them, See chap, iv. 10. Which ix his body. The church is called she body of ify that the members thereof are united to, and ani- im, that they are under his direction and the objects of that they are united to one another in love, atter the fe members of the human body, which are governed by and united to one another by mutual sympathy and care. ness of him. By calling the church, so raggapx, the ‘Christ, the apostle insinuates, that he who is universal Lord, it a principal part of his subjects, if the church among , Were not united and subjected to him, as its head.— ing of waygoun, fulness, see Rom, xi. 12. note, Col. a! : filleth all with al?. See Col.ii. 10. note 1. The gifts , which Christ bestows on his members, are called chap. e fulness of God, because they all come from God. ~ The vho were more especially filled by Christ with his gifts, apostles, prophets, evangelists, &c. as mentioned ch. iv. p explaining the expressions, Zhe body of Christ, and, the him who filleth all in all. Chandler writes as follows, “ I but that in these expressions the apostle had respect to the tue of Diana, who was the great goddess of the Ephe- image was that of a woman, and her body filled with of woman, to denote, as St Jerome onsthe place tells the was the nurse, supporter and life of all living creatures 3 s Macrobius informs us, Saturnal. lib. 1. cap. 20. she represent eearth, ornature, by whose nourishment the whole Universe is Now this gives a beautiful turn to the apostle’s expres- e church of Christ is that body, that wangwne, or fulness upholds and enriches by his bounty. Diana, amongst the ‘was esteemed the nurse and supporter of all things: And easts, denoted her various methods and sources by which d her nourishment to the universe. Such a one, the a- e Ephesians Christ really was, for he fileth all things s: He filleth the church and all its members with a of blessings. For as St John who also lived long at E- in the very same manner of expression, and from his all received grace for grace.” : Bayh yhrveis 223 | CHAP. a. ; t = $56 EPHESIANS. View. ¥ CHAP, HL. alee ge a f View and Illustration of the Dostrines ii in this “Lae. apostle begins this chapter with observing, t th: the Ephesians, though lying under the sentence o on account of their trespasses and sins, Christ had f filled . gifts and graces, ver. 1.—Then deseribes the ¢ haviour of the Ephesians in their heathen ‘ State, tor sensible, that notwithstanding the’ advantages vhich : tended to have derived from the heathen mys rie Gentiles, not excepting the initiated fictsatves % sunk in the grossest ignorance and wickedness, ver. speaking in the name of the converted Jews, he ac a that they likewise, before their conversi » ha after the manner of the Gentiles, i in fu nary flesh, and their corrupt imagmations ; so that Eads we’ rally children of wrath, even as the Gentiles, ver. 3. quently, they had not ‘the least Teason to expect _ re from God. Nevertheless, from the’ great love whicl to the Jewish nation, God had made them, en. Ge live together by Christ, ver. 4, 5.—and had set gether in the heavenly places of chi: Ohvisdianscleare rs salvation is promised as a free gift to all, ‘through fa had sealed that promise to them by the gifts « of ‘the § Sp 6.—that future generations, knowing the exceeding gre God’s grace, may be encouraged to ‘e3 u| repentance, ver. 7.—Then told the Ephetisin, that : sion, not of the Gentiles only, but even of the J ) Christian church, and their having the ° ‘promise through faith sealed to them, were ny pare merited benevolence of God, and not t or so that no one could boast pha having eds At the same time, he told them expressty, vours were bestowed on them to fit them for good v The apostle having thus described the: character « both Jews and Gentiles before their conversion, he ¢ Gentiles to remember, that in their Peprereses, not even the initiated in the mysteries, had Christ the Saviour, or hope of the mr from the commonwealth of Israel, and strangers venants, and without hope of pardon, nay, without d ledge of the true God, ver. 11, 12.—But now, vour of God, being seated in Christ’s church, they j qual knowledge, and hopes, and privileges with the Je ew ancient people ; for, though not circumcised, God | them mab to himself, and to the Jews, by the blood. of I. —View. ‘EPHESIANS. 857 3.—who is the author of peace both to Jews and Gentiles, 1 made of both one church or fellowship, in which the d is to be worshipped ; having thrown down the Jew- liarity, which was the partition wall that had hitherto the Jews from the Gentiles, ver. 14.—and by his he flesh, hath taken away the cause of the enmity ted between them ; even the Levitical ordinances, t create the two into one new man, body, or well- iety under himself as head or governor, thus making etween them, ver. 15.—also that he might’ reconcile body or visible church to God, having, through his in the cause of their enmity to God, even the wicked stions and passions of ‘both, ver. 16.—and this peace with hrist preached by his apostles to the Gentiles, and to er. 17.—And therefore, through him, both have ac- Christian church, to worship the Father of the uni- i as were now become members of the fel/ow- ‘the mystery of God’s will by faith, and all in the province a, who formerly were employed about the temple of that haye no cause to regret their having forsaken her apostle assured them, that they were no longer he covenants, and foreigners, as they had been, in mwealth of the true God ; (see ver. 12.) but by the d belief of the mystery of God’s will, they were t citizens in that commonwealth with the saints, wxi01, belonging to the house, or visible church of God, as parts of that great fabric, which is constructed for ,not of the inhabitants of Asia alone, but of believers nations, the true saints of God, ver. 19.—For they were the foundation of the apostles and prophets, Jesus elf being the chief corner-stone, ver. 20.—by which ole building, consisting ‘of Jews and Gentiles, being fitly d together, groweth into an holy temple for the Lord Je- © officiate im as high-priest, ver. 21.—And in regard the 3 and prophets, the foundations of the temple of God, pernaturally fitted for their office, as is mentioned af- , (chap. iv. 7—10.) this great temple of the Christian urch, both in the manner in which it was built, and terials of which it is composed, as well as in its di- described chap. iii. 18. greatly excelled the temples esus and at Jerusalem: Besides, being reared, not for pose of a ritual worship, ‘and far less for celebrating the ‘Tites of an idol, like those performed in the temple of , but for the holy spiritual: worship of the true God, ac- eh Pi ati i | cording $58 EPHESIANS. Vat ae cording to the Christian manner, this temple greatly, the temples at Ephesus arid at Jerusalem aed it was built. ‘To conclude, the apostle informed the and the Judaizers, that this great temple, the Christian ch in which the believing Jews, also, were built as cons parts, is rendered glorious, not like the temple at Ex the presence of a lifeless image of an idol, vainly | have fallen down from Jupiter, nor even like the 2 ple at Jerusalem, by any outward visible symbol of the f of the true God; but by his real, though invisible filling every part of the fabric, with the gifts and ¢ Spirit, ver. 22. Seé chap. i. 23) ti) Py) a By this grand figure, the apostle hath taaphe ey the gospel dispensation, the presence of God is not manifested in a material temple, as under the Mosaic tion; neither is his worship litgited to { ular seasons 3 nor does it consist in ritual services. of believers met for worshipping God in r areal temple of God, because, in ‘that “A praises are publicly offered tb God. Nay, every in liever is a temple, because God is alway our and praised by him; and with respect to Toit ticular, since they were constituent parts of 1 he g God, the Christian church, their honour, as temple, and as worshippers therein, was far § aé than it would have cae had they become pers in the temple at t Jerusalem. f CoMMENTARY. CHAP. II. 1 Even you Ephesians Christ hath filled with his gifts and ~ graces, and thereby hath made you alive, who, notwithstanding your knowledge of the mysteries, qwere dead in trespasses and stas. Ver. 1.—1. Even 1 you. he hath filled. — opinion, that this verse is strictly pial. the last verse of the preceding chapter 3 and ti th sary to complete this verse, are to be taken from tha not from the following fifth verse, as our translators’ Even you he hath filled, namely, with - spicier gifts an who were dead. 2. Dead in trespasses and sins; or, Dead by tresp For VEKQRS TOS THU LAMTOMAT noe TUS cepect prleLts, are datives of tl e manner, or instrument, as the grammarians speak. See R EPHESIANS. - $52 is) in which fot 2 In which trespasses and sins, be- — alked accord- fore your conversion, ye lived after the e course of this course of the heathen world, according A ee tothe io the will of the devil, the leader of 2 of the power of those powerful spirits, now in rebel- oad ¥, ND of the spi- Bop nem God, who have their re- i — This clause Locke paraphrases in the following Ye were so entirely under the power of sin, that ye had er, nor hope, nor ability to get out of it, than men ad joni edhave to get out of the grave.” —According to therefore, dead in trespasses and sins, signifies that incapacity fituously, into which wicked men bring themselves by a sense in which the word dead is used by our Lord, 2. Let the dead bury their dead ; and by heathen au- ‘The trespasses and sins in which the Ephesians, before ee lay as persons dead, were their idolatry, and the which they were led by their idolatry. Che Ephesians of death for their trespasses and sins. But being filled ! Bs ares and graces, they were made spiritually alive, from the sentence of death.—Trespasses ate “are committed through heedlessness or surprise. tee, (respass, OF fapse, is used to denote Adam and 2 Isgression, Rom.v. 17. But sis, signifying those acts hich afe committed deliberately and habitually.— that continued idolatry and wickedness to which ersally were addicted ; as is plam from the follow- t According to the course of this world. Kava ve» aswve (Chandler observes, that the Greek word aay, and ord g@uum, which corresponds to it, sey the Life of id by an easy figure, the manner of a man’s living. Heze rd denotes those corrupt principles and practices which pre- in the world, (see 1 John ii. 16. note 1.) and particularly try, and vices connected with idolatry, which then prevail- gq version, this clause is translated, Jux‘a mundant- ujus, According to the worldliness of this world. 0 the prince, &xcias te atg@, of ‘the power of the gp here put for those who exercise power, 2s it is ae and Col. ii. 10. it signifies those powerigl evil ccording to Jude, ver. 6. are confined in our atmos- “prison, unto the judgment of the great dey. Their at, however, is not of such a nature as to hinder them #2 Fon fro onthe earth. And therefore, being irre- t emies of God and goodness, they use the liberty grant- d in opposing God, and in ruining men by their tempta-_ 8. aa that vail may do this the. more effectually, ran ome elves under the direction of one chief, here called 360 EPHESIANS. sidence in the air, and the author F rit the wicked disposition which now in- wardly warketh in them, avho disobey God by their idolatry and opposition to the gospel. / 3 With whom also, we all of the Jewish nation who believe, had our conversation formerly, in this respect, that like them we lived in the lusts Zz the flesh, doing the inclinations of the fresh, and of owx corrupt imaginations, the lusts of ou the flesh, a te Or called their prince ; but, in other passages, Satan, a Perhaps also he is dalled their prince, because he ins rebel against God, and was their ener ney John v. 19. note 2. 3. And of the spirit which now inwardly Bhat ip f disobedience.. See 2 Cot. iv. 4. note 2.— words the spirit, being governed by the pre prince, is fitly translated, and of the spirit 5 chor of the spirit, which reigns in the children author of that idolatry and wickedness which pre heathens. For the word sprit in scripture, often 4 positions and actions.——The heathens are ju ahh aa obedience, because their life was one continu to God.—Some, by the children of disobedi believing Jews, called children of disobedience, in 2. I have spread out my hands all the day unto a rebe J prefer the sense given in the commentary. iy Ver. 3.—1. With whom also we all had cur coe a xy és may be translated, after whom, (Ess. iv. 174.) th whose example.—Here the apostle speaks in name of th of the converted Jews, whose former character andistate ¢ to have been the same in respect of wickedness and mi: character and state of the children of disobedience ; ‘ied cy whom, plainly refers to the heathens. But their having. th versation with the children of disobedience formerly, he that all the converted Jews lived among the heathens, guilty of idolatry. But that, like the heathens, they prac vices mentioned in the subsequent part of the vers ; the common translation, among whom, is wrong.—The a this account of the former conversation of the converted to make the Ephesians sensible, that the law of Moses w an effectual institution, as the Judaizers represented he to convince the Jewish believers themselves, that they w dead in their trespasses and sins, as the Gentiles; < needed to be made alive by the spiritual gifts and pace Christ filleth his members ; consequently, that all owe th tion te the grace or mercy of God, as the apostle a EPHESIANS. 361 5 * and were by and by these wicked practices, were e, ? children * of naturally liable to punishment, even as even as others. the rest of mankind, notwithstanding a, Y our profession of the Jewish reli- ( gion. od being rich _ & But God being eeicnelinahy) liberal Y> (2a) through in the exercise of his mercy, through e with which his great love with which he loved us Sy his ancient people. us who were 5 Even us Jews, who like the ses, he hath Gentiles were spiritually dead through together (7 the power of our trespasses, he hath by Christ; ' made alive tegether with the Gentiles f the imaginations. Asmviov. ‘This word is used by the enote the corrupt imaginations of the antediluvians, Gen. 5 THs Dicevosras, “* And every imagination of the thought , is only evil continually.” Luke i. 51. “ He hath proud, dvr in the imagination of their heart.”— inclinations of the flesh, understands gluttony, drunken- rnication ; and by the inclinations of the wmuginations, am- - covetousness, and whatever other evil appetite a- wal views of things. To the excessive wickedness of apostle hath borne-testimony in other passages, parti- . li. 1. iti, LO—19. r nature children of wrath. Nature often signifies education, Gal. ii. 15. “ We who are Jews by na- men’s natural reason and conscience. Rom. ii. 14. , who have not a law, do by nature the things of the &c,—Also the general sense and practice of mankind, “ Doth not even nature itself teach you, that ifa hair,” &cc.—Also the original constitution of any §. “ Who are not gods by nature.”’—Also a 53 ed by custom or habit. ‘T hus Demetrius Pkalerius said demonians, Duct: cogayvroysy ot Auxwyec, “ The Lacede- speak shortly.” In the passage under-considera- that second corrupt dead nature, which men form in habitually indulging vicious inclinations ; for the 2- men’s being by. anature children of wrath, as the ef- their conversation in the lusts of the flesh. i es This is the same kind of Hebraism as, , son of perdition ; and signifies, Hable to wrath ; or na- cts. of God’s displeasure, on account of their wicked his great love with which he loved us. To hve is the Hebrew superlative. Ess. iv. 27. Wherefore, so , is to love without bounds. -1. He hath made alive together by Christ. SuvZwowenes "See ver. 22. where evvemedenceis9e denotes the building Zz together 862 EPHESIANS. by Christ, who hath filled us like. (by grace wise with his spiritual gifts, (through ed i)” a Nets the mere favour of God ye are saved = a ae from the ignorance and wicket) ; of yan former state.) baie ‘of the Jews and Gentiles. “The clause is, He hath quickened together whic! hath adopted, because the apostle, after i el a ‘Chirist from the dead, Col. ii, 12. describeth hi last day, together with Christ, who were dead th as follows, ver. 13. ** You who were d ceo the uncircumcision of your flesh, eee alive together with him,” — For. from this he infers, Me pression, Ephes. il. 5. cunlwomoinet TT. ay bet hath made alive together with Christ, name a i) last day ; the preterite tense, He hath ye, bein the certainty of our resurrection, A a! ver. 7. he thinks, means the ag the redeemed will contemplate wi perfections which is made in their s tion is liable to two PRICE HORS 1. of which the apostle speaks, Eph. i iif alive from the spiritual death describe wii is the making alive of their spirits ich he speaks, | their bodics. Bris making alive of oe ed by enlightening their understanding, invig t! powers, subduing their passions, and directing th : objects.—2. The common translation re resents, ni alive with Christ. But it is certain that Christ . ly dead, and therefore the Jewish conve ts co ld not bi made sive Seite th from that death.— "Gi € uyse, W a4 mon translation, being sensible of this chien ver. 1. that Christ’s aa, quickened, “ m bf iss. ly of his body’s being quickened a likewise of his discharge, as he surety “of t is p and punishment of their sins.”? But ae together with Christ, cannot be re, as dently speaks of the Tews being ae a ive from th in the present life. I ara therefore of ) meaning in this passage, is, that God had made alive, not with, but by Christ ; Xgrem being the da ment, which, though often, is not a ways 1 m : w. See Ess. iv. 175. 7 Besides, if the apostle. Bad near alive with Christ, he would ave added the prepositi done Col. ii. 13. See also Ephes. ii. 20. a is age “EmoinadopenSevres ext to Sewerim. 2. By grace ye are stand. ‘The Clermont. ot § asitive) hath set us get! prin the hea- oo 5 3 * (see ver. et nd’ hath raised vs her, and (exa%- EPHESIANS. 363- 6 And hath raised us Jews up to- gether with the Gentiles, from the dead state in which we were, by rea- son of sin, before our conversion, and hath set us down together in the heavenly places, that is in the Chris- tian church, (see chap. i. 3. note 2.) where the pardon of sin is offered to believers of all nations, and will hereafter set us down together in heaven by Christ Jesus. 7 This God hath done, That he might shew to the ages which are to come, the exceeding greatness of his be- nevolence, by his goodness towards us, in making us spiritually alive, and pardoning us through Christ Jesus: So that in every age, all who believe ___ and repent of their sins, may expect pardon. ; : a we are 8 For, as I said, ver. 5. By the h faith; mere favour of God, ye Jews and Gentiles are saved through faith; and , have here, év 77 xeesst, “ By whose grace ye h raised us up together, and hath set us down together, laces by Christ Fesus. Some understand this of the elievers from the dead, and of their introduction in- rson of Christ, as their head and representative — tand it of the resurrection of believers themselves at See ver. 5. note 1. That he might shew to the eges which are to come, &c. aposule expresses more fully, 1 ‘Tim. i. 16. see 7 '< 1g riches of his grace, by his goodness; &c. The s bestowed on Jews and Gentiles by Crist, are not eges of the gospel! only, but the blessings of par- id eternal life, promised to all who believe. ce ye are-saved. Vere, as in verse 5. the dis- sted to the sians in general, that circumstance, connection, leads us, by the Ephesians being saved, - t being delivered from the ignorance and wicked- er state ; in which sense the word saved is used 26. 2 Tim. i. 9.—It is equally true of our eter- t it is not of ourselves, but by grace, For wé do Tris the gift of God. , 2° 2. And 364 EPHESIANS. this salvation is no work of yours; itis FAIR® 1s 0 the free gift of God, who might have selves; 1 suffered the human race to perish. God; 9 Salvation is the gift of God 9 Not by wor through faith, and not by works me- 175.) so that ' n riting it, done previous to men’s con- boast. | version; s0 that no one can boast that © == his salvation i is of himself meritori- a. ously. ies . 10 Though we cannot save our-° 10 (Tag, 98.) selves meritoriously by good works, are his wo yet we who believe, are God’s work- ereated («, 167. manship formed (ver..15.) through Christ Jesus ( Christ Jesus, to do good works: For good works, for it 2. And this affair is not of dst ‘The + relati Chandler observes, being in the neuter ee : aioris, faith, which is feminine; but it has goes before, as its antecedent. To shew | mean, this afjair, namely, your salvation yourselves, it ts the gift of God. See ver. oe be made to refer to ists, the meaning’ may be. of believing on Christ, was bestowed on the Ephesi: A sent the apostle to preach Christ to them, and assisted 1 Spirit to believe on him. In like manner St Paul sa lippians, ch. i. 29. “ Unto you eyagion, it hath f : my given for Christ’s sake, not only to. AION Ag bo cig for him :” An opportunity hath heen gi and suffer, and grace to enable you to py instead of iuwy, yourselves, have here guar, e irue reading. Ver. 9. So that no one can boast, The | ir bibles, represents God as appointing our sa merely to prevent men’s boasting, which cert thy of God in so great an affair. - I there pales so that, denoting the event boar, Ver. 10.—1. Yet we are his (croimen, factura, ship, created through Christ Fesus unto goad § called God’s workmanship, created thro qworks, because through the preac f the ences of Christ’s Spirit scompanyig ‘: the spiritual death, and enabled to do good wor _ of believers through Christ Jesus unto good w key prefixed to Romans, No. 99. understands believers into one body, or church, under the g because in the Christian church belies enjoy w tages for performing good works 3 and because tic church is termed, ver. 15. @ creation of Jews and Gentil ih i wo ° EPHESIANS. 365 prepared US”, which God before prepared us, by the should walk in knowledge of the gospel, and the 7 influences of his Spirit, that we should live in the constant performance of them. 11 thei to strengthen your that ye WERE for- sense of God’s goodness in saving Gentiles Jy the you, and of the obligation he hath vho are called un- thereby laid on you to do good n ', by that works, ye Ephesians should remem- called circum- Jer, that ye were formerly Gentiles by e with hands* attral descent, who are called uncirv- he -cumcised and unholy, éy that nation which is called circumcised with a cit- cumcision made with men’s hands on the flesh, and which esteems itself holy on that account, and = 5 to the promises. Haff ee a 12 And that ye were at that time without Christ without the knowledge of Christ, be- re efore, remem- Ise Chiist, The same account he gives of the making ‘mentioned ver. 5.—Others, however, with more reason, one’s enjoying in the Christian charch great advantages alive, and for doing good works, is not the whole of stle means by being made ale, and by being created works, but‘ that these phrases denote the operation of the making men alive, and in enabling them to do good sans of the advantages which hi enjoy in the Chris- which God before prepared us. This is the literal transla- meonteswarey 6 es. So that the rendering i in our bibles, hich God hath before ordained, is utterly wrong. ate sie ion here spoken of, is thought to have happened before the ws and Gentiles heard the gospel, it may signify that ee! upon the minds of those who are sincere in their lich he inclines them to do good works, Called uncircumetsion, that i is, uncircumcised persons. matte melee: 2 in the sight of God. Nees Hes. n gad with hands on the flesh, By this description Circumcision of the heart made by the Spirit of “n the outward circumcision was only an emblem, Rom. } insinuated, that the Jews had no reason to boast of the cumcision, unless it was accompanied with the circum- 366 EPHESIANS. ing by your idolatry alienated from the Jewish. nation, which alone had the knowledge of his coming, and of fro the blessings he was to bestow, and covenants of unacquainted with the covenants, (see Rom. ix. 4 namely, that made with Abraham, ing hope, an and that made with the Israelites at Sinai, which promised and prefigured Christ’s coming to bestow those bless~ ; ings: So that ye had no sure hope of eee aa the pardon of sin, nor of a blessed ows bois immortality ; aad were without the ‘0 0 J knowledge and worship of — cP. TON ' while im the heathen world. ek ag om 18 But now in the Christian ere 13 But now in| ye who formerly, after ye had attain- Jesus, ye who _ ed the knowledge of the true God, were far off, are. were obliged to worship in the out- nigh * (», 16 ward court of the temple, far ‘the blood « from the symbol of the divine pre- sence, are brought nigh to God, and to the Israelites, in your acts of wor- ship, through the death of Chrtst, where- by ye are entitled to all the privileges | of the people of God. 14 For he is the author of our good agreement, who, by dying for the Gentiles as well as for the Jews, Ver. 12. Without God in the world. Ephesians had not the true God for the obj , were ignorant both of his perfections and | oF COI Ver. 13. Who were formerly far off, are a ough! lusion to Isa. Ivii. 19. “ Peace, peace to him that is far to him that is nigh, saith the Lord.”—Luke xviii. 1 ia went up into the temple to pray.—13. And the ‘pu ublican afar off,” &c. Gee also Psal. cxlviti. 14, ~ ; Ver. 14.—1. He 1s our peace, that is, ‘the author the effect being put for the cause, 1 Thess. nM glory and joy,” that is, the cause of our glory 2. Who hath made both one. The union of the pling so as to make them one people, was foretold y Eze 22, under the idea of making Judah and idolat: tion, which was to be governed by David ice ‘¢ David my servant shall be king over them, and the ag, one shepherd. Hence our Lord says, John x. 26. have, which are not of this fold ;? are not Jews.—Ar hear my voice, and there shall be one fold, and one hes He d.” EPHESIANS. 367 veel feyeilei hath made both one people of God, and hath broken down the law of Mo- mths ses, by which, as by ¢he middle wall sk of separation in the temple, the Jews +... were fenced in as the people of God, and all others were excluded from that honour. , AND hath abolish- 15 And hath abohished by his death y his flesh ' the inthe flesh, the cause of the enmity EVEN the law between the Jews and Gentiles, even andments(s, the commandments of the law, con- ing ordinan- cerning the ordinances of circumcision, hat the two he might sacrifices, meats, washings, and holy is wt eralels dvdr the tnidele wall of separation. Because ise: aati from all other nations, and made the people | exch ashy) ‘by ‘the law of Moses, the apostle calls that law, wall of separation, in allusion to the wall called Chel, ted the court of Israel from the court of the Gentiles. ie observes, ‘that God hath broken down that wall; hath e law of Moses with its rites, which could be deitoenied but in the temple of Jerusalem: And that by prescribing, ) gospel, ‘@ spiritual form of worship, which may be per- devery where, ke hath joined Jews and Gentiles in one church, them all one people of God. Now this happy union could en place, if the law of Moses had been continued. For ‘God being limited by Moses to the temple at Jeru- st part of the Gentiles aii not come to Jerasalem ship with the Jews. a5 —1. And hath abolished (+ vy eagus evrov,) by lis flesh. h may signify either Ais coming tn ihe jiesh, ox his death in the [ understand it of the latter, because in other passages, we van end was put to the law of Moses, by Christ’s death. ity, or cause of the enmity. The enmity which sub. ) the Jews and Gentiles, did not lie wholly with the rites of Moses were as odious to the Gentiles, as the enism were to the Jews. Esther iii. 8. Ther /aws are all people, neither keep they the king’s laws, &e—Taci- ib. v.c. 4. Moses appointed them néw rites, contrary to er mortals ; oe account as profane, every thing us.—This é€ between the Jews and Gentiles, vend the Jews not only excluded the Gentiles from d from .their houses, but they would not enter the y heathen, or converse with him familiarly. So Peter relius, Acts x. 28. n the law of tis toemincehicate> concerning ordinances. Tes Yeoy wr sy Yeyuecs. According to Estius, who is followed Bengelius, ‘this clause should be een, ¥ hath abolished the lw 368 | EPHESIANS. . days; which being founded in the create ( mere pleasure of God, might be der himuelf, abolished when he saw fit. These man, “oe pe ordinances Jesus abolished, that he ver. 16. note 2 ni might create Jews and Gentiles under ii. 14.) dimself as head, (chap. i. 23.) into one new man or church animated by new principles; thus making peace be- tween them: 1) Sal og Fs . oat taw of the commandments by precepts,” namely, the precep' gospel. See Estius’s note on Coloss. ii. 14. But as. from a Lit which signifies “ to seem Rae or to be a a naples with propriety to the precepts of ube gospel, w founded in the nature and reason of things. In. the the preposition ~ is translated with, so as to iin sense : ‘* Hath abolished the law é the comm with the ordimances which it ¢njoined.” 4. Concerning ordinances. The ondinauiee ue ad a signed to keep the Jews separated from the sen they might preserve the oracles of God concerning C also to prefigure the blessings which God was to best tions through Christ’s death, they were wisely appointed t only till Christ came eid. died as a sacrifice for sin, | death there was no longer any occasion to continue and figures of the law, which were the cause of the enmity so long subsisted between the Jews and Gentiles. Wh toe were all fitly abolished at Christ’s death, agreeably to phecy, ix. 24. “ Seventy weeks are cy bi anti ~ f to make reconciliation for iniquity,” &c. Hence, » a Daniel’s prophecy, and to the other prophecies relati our Lord before he expired, cried with a loud voice, And the apostle Paul, right!y understanding the influen death in abolishing the Mosaic institutions, so far as lation to religion, told the Colossians, chap. ii. 14. “ blotted out the hand-writing of ordinances,” with his bl its blotted out state, “ nailed it to his cross,” that all m it was blotted out. See Coloss. ii. 14. note 5. So time of Christ’s death, the law had no influence, either te to. continue, men the people of God.—But though. Christ abolished the law of Moses, as the law of God’s tem minion over the Jews, it remained in its full force as the mune | Myty EPHESIANS. sR might recon- 16 And that he might reconcile none body * zo both in one body, or visible church, to a 13.) through God through the cross, having slain the pe paving slain Cause of their enmity to God by it : ii ty * by it. that is, slain the sinful passions both ms 4 - of the Jews and Gentiles, which eae were the cause of their enmity to Pity God ; by his death on the cross. nd coming he 17 "ind to accomplish our recon- good tidings of ciliation to God coming by his a- Pett ee ee rags SS 1, the “gospel making no alteration in the laws of any ich were not contrary to piety or morality. The Jews r the death of Christ, were still bound as before, to nstitutions of Moses, as the law of their state. Hence told ‘the Corinthians, 1 Cor. vii. 18. “ Hath any uncir~ d one been called, let him not be uncircumcised.” See e Galat. sect. 4. ‘No. 5. penalt paragraph. 1. Reconcile both in one body. ‘The Latins also used “3 body, to denote a number of men united together by on interest, and governed by the same laws. Cicero de Of- pt a corpus ae Gi ‘The whole body of the POPES, ie ¢ bat raving slain the enmity yy tree! Bhbirceonciliation a his verse, being the reconciliation of Jews and Gentiles og which is said to have been s/ain by the cross of hich subsisted between God and them, through the at ratieienntuter’ Bat the creation of the two inio one ed ver. 15. being the uniting of Jews and Gen- visible'church; tHe enmity spoken of in that verse as was the hatred. which the Jews and Gentiles bare to one ccotnt of the rites of worship peculiar to each. Hence of ‘the “expressions ‘used by the apostle.» In the one vig abolished the enmity,” the law of Moses, the F the mri ‘and in the other, ** having slain the enmity, re isand sinful passions, the cause of their enmity to ges of scripture likewise, these great effects are cross of Christ: and particularly our sinful passions, ch propriety “s2id to be crucified with Christ, Rom. vi. 4, For’ of all the arguments that can boefitted io to return . those furnished by the death of = ost power t is the greatest eXpression of the sitiners 5 asa propitiation for sin, it gives penitent shré hope of pardon ;\and:as connected with Christ’s hes Certain proof and pledge of ous resurrection to a , and ‘of our being admitted into the heav pes J coun- st has gre to" prepare. for his:people. See Gal. vi, he 3 4% Ver. 370 EPHESIANS. postles, he brought good tidings of peace peace with God, to you Gentiles who were and to far of from God, and to us Jews : who were nigh to him as his people by profession. 18 Therefore through him, as our high priest, we Jews and Gentiles uy have introduction, (chap. iii. 12.) both hatha tnicad of us, by one Spirit, to the Father of us, ) by the universe, to worship with the the : Father. hope of being accepted. eh 19 Well then, being formed into — one church with the Jews, ye Ephe- sians are not now strangers to the co-_ venants of promise, mor sojourners (see ver. 12.) among the people of 1%. And coming, he brought good t asm, which signifies simply that of peace. For although Christ came 1 come, or go to the Gentiles: being a ter of ‘t only, Rom. xv. 8» Nevertheless he may be said toh he did by his apostles, In like manner, he is said’ preached to the antediluvians by his ‘Spirit, them by his prophet Noah, whomhe' inspire ii 19. AS Ver. 18. Through him we tie introduction, rit to the Father ; that is, through the merit Jews and Gautties have liberty to ‘worship | t] spiritual form of worship; and by the of God. Hgocaywynv, Adductionem, sive 1 Perhaps this is an allusion to the ec none have access to the prince, unless i introd vants, or friends. _ AER Ver. 19.—1. Not now strangers @ with the saints. The church, as Chan ed to a city which hath its peenliar pt and where the inhabitants are all en and live under the protection of the sam ad, shew these things, the church in its perfect st the living God, and the heavenly Ferusalem, ° Jerusalem, Res! xxi, 2. and Ferusai ; Of this grand city or community, all who be! of whatever nation or country they may be. more wagome, cevellers, or sojourners in that right to its immunities, but they are bitin cient people of God, and equally with them ¢ leges. aap. I EPHESIANS. $71 | img to the house of God; but ye are joint citizens in the CREA city of God with the Jews, and be- ~~ longing to the temple of God, as consti- a tuent parts thereof ; Being built! upon 20 Being built equally with the n? of the Jews, upon the foundation of the doc- 25 rophets,? trine of the apostles and prophets, (see Thrist ea be- beni iii. 5.) Jesus Christ himself be- " i a eters to the house of God. The word exes, signifies r 5 ing to a house or family, as members or servants, Gal. .in which sense our translaters seem to have understood the But as the temple is called, Micah iv. 2. The house of ey and as Maith. xxiii. 38. your «x@- house, signifies cmp! le 7» (see 1 Tim. iii. 15. note 1.) the word esxsos, in this ‘may signify “ belonging to the temple or visible church of a5 constituent parts thereof; as is evident from the subsequent Bh a Bar built = the fae. This being men- 9 prove that the Ephesians “ belonged to the temple of 3 € apostle’ 's meaning in that expression is, that they belong- as constituent parts. For their being built on the foundation apostles, Sc. was no proof that they belonged to the temple either as servants or worshippers; but it was a clear proof “were constituent parts of it. And if they were consti- r s of et temple, it was certainly a greater honour to the han their being either priests or worshippers in the house ale of Bains, because thereby they were become an habita- Go — Spirit, ver. 22.— Being built. Some translate the , » being built together. But this is not ification of the preposition ew: here, as is plain from ver. 22. a different preposition, namely cv, is compounded with the eden Sevres, to express that idea. ae foundation of the apostles. The apostles, and supe- nm prophets, are called te foundation of the church, or d, because they were - inspired to declare the Goutrines of spel, by the faith of which, Jews and Gentiles were made one mple, in which God will be worshipped to all eternity.—In , the city of the living God, zew Jerusalem, which is the God in its perfect state in the world to come, is said, f to be “ built on the foundation of the twelve apostles ts. The Jewish prophets may be called the founda- h Seay of God, because they preached, in an T, most of the doctrines of the gospel. Nevertheless, ets are inn mentioned after the apostles, I rather think or Christian prophets are meant, to whom, by a peculiar in- fon, the true meaning of the wiitings o £ Moses and the pro- was made known. > See 1 Pet. ii. 6. note 2. Jesus Christ assis 6 of the corner ;’’ the top corner stone ; for so he hath ce Matth. xxi. 42. Among the Hebrews, those who pe authority in the state, and were its inciaeh supports, corners, Isa, xix. 13. margin, no hhpgit te wi Ver. 21.——1. Being aptly joined together. The enmity sisted between the Jews and Gentiles was so pcg gh fs standing, and their principles and manners were | their union into one harmonious ‘religious society, 7 improbable before. it happened, Never: , this. Christ accomplished, through that change putes he wroug dispositions of both, by means of the gospel. 5. © 2 Groweth into an holy temple for the Lord. ing is, that all believers being united into one as “their head or governor, make one living template ale worshipped ; which temple is gradually increasing by th of new members. Of.this temple Christ is not only th the high priest or mediator, who Presents to his. Father he and praises which are offered init. It is therefore said into an holy temple, for the Lord Christ be oBheanta riest. : That St Paul in this passage had the temple of Di in his eye, and meant to contrast the Christian psi ; of God, therewith, Lord Shaftesbury seems to have ne le For Miscell. ii. ch. 2. speaking of the temple of Diana at Ey he thus writes in a note: ‘ The, magnificence and bi temple, is well known to all who have formed any. peter: th cient Grecian arts, and workm anship. Tt seems to me to ber ‘ Sad r EPHESIANS: 378 (ey #) In which ye 22 In which temple, ye Jews alse builded together are builded together with the Gentiles, THE GENTILES, to be an halitation for Ged, not by any groixatngiey) for an visible symbol of his presence, as tion on of God #() by anciently, but dy the indwelling of the Spirit, who is bestowed on you, in the plenitude of his gifts, both ordinary and extraordinary. yur. learned and elegant apostle, that though an enemy to nical spirit of religion in the Ephesians, yet, according to character, he accommodates himself to their humour, : and turn of their enthusiasm, by writing to his converts in a nitect style, and almost with a perpetual allusion ‘to build- that majesty, order, and beauty, of which their temple was ce.” His Lordship however is mistaken in supposing, in this noble figurative passage, accommodated himself aliar enthusiasm of the Ephesians. For before this, in ‘to the Corinthians, he affirmed that their body was a temple Holy Ghost, 1 Cor. vi. 19. and ch. iii. 11, 12. he represent- istian church as a temple of God. Ver a6, * Knew ye 2 are the temple of God.— Ver. 17. Which temple ye is this doctrine peculiar to Paul. It was taught hy ie. For he represents Christians as ving stones, built , So as to be a spiritual temple. Nay it was taught long zekiel, who hath given a prophetical description of the 4 under the figure of a great temple, chap. xl. 1. refo re, although the apostle in this noble description, alluded emple of Diana, it was not for the purpose of accommodating crea enthusiasm of the Ephesians, but to destroy sm. The whole inhabitants of Ephesus, gloried ex- in the honour which their city derived, from its being 2- h so magnificent a structure ; and were intoxicated with rof the worship which was performed therein. The efore, to lessen their admiration of that famous temple, them from the worship of the lifeless image of an idol, opriety shewed them, that the Christian church is 2 | |more magnificent and beautiful, being built, not upon | of wooden piles driven deep into the earth, like the lana,see chap. iii. 17. note, but upon the more sure founda- ‘apostles and prophets, Jesus Christ himself being the bot- stone: That this great temple is built not of siones, and d materials, but of living men, whose minds are parified — that it is dedicated, not to any idol, but to the liv- e God, who fills every part of it with his presence, ch. , and is worshipped in it, not by impure rites, like those med in the temple of Diana, but by holy affections and vir- ctions, produced in the woxbapper by the operatien of the CHAP. 374 EPHESIANS. View.—Cas on Lh a CHAP, TIL, ear) al rs View and Illustration of the Discoveries contained in this s pI ips apostle having formerly shewed, that the ¢ : though uncircumcised, are predestinated to th of sons unto God, chap. i. 5. and have reaping Christ’s blood, chap. i. 7. and as the sons of God, z theaven, chap. i. 11, and made into one church with so as to grow together into an holy temple for the Lo d ciate in, ch. ii. 21.3; he, in this.chapter, informed the sians, that his doctrine concerning the Gentiles was 50.0 to the Jews, that it had occasioned his i imprisonmer Czsarea, and then at Rome, ver. 1..But he assure and all in the province of Asia, who were not acq with his apostolic commission, ver. 2.—That by God, had made that doctrine known to him, as oi told them in few words, chap. i, 8,9. And tor to the Ephesians, and the other brethren in Ata, it it, The mystery, ver. 3.—and The mystery of Pee ’ and observed, that in other generations, it was not made to the sons of men, as it is now made known postles, and prophets, by the Spirit, ver. 5.—The count of which mystery is this, that the Gentil * heirs with the Jews, and a joint body, and joint ’ God’s promise concerning Christ, that is, of all t promised to the spiritual seed of Abraham thro ver. 6.which therefore he terms, ‘ the unsearch; of Christ,” ver. §—These riches the apostle was 2 not to conceal, but to preach, that all men might kne v, grand, and ears and advantageous society lowship of the mystery of God, and of ates is | v now established by the building a the € nur 9.—Nay, he assured the Ephesians, that eg themselves, have acquired a more co rehensive i formerly, of the multiform wisdom of = bro Louship of the mystery, OF church, ver. 10.—as it is n stituted, according to the’ arrangement, which fom gianing God had made of the dispensations of relig pare the world for the coming of Christ Jesus, v Next, as one of the chief privileges’ which all the a of the fellowship of the mystery of Christ enjoy int sent constitution of the church, the apostle mentioned of praying to God through the. mediation of Christ, ‘ ee and hey earth is named, The Father of our Lord universe, the edict divinities are expressly excluded any hand in the creation, and preservation either of an- _ .—Farther, the Father of our Lord Jesus Christ, be- and. Governor of all rational beings, he’is the Gbicet ship ; and on that account, is infinitely greater than Di- ol of the Ephesians, whose highest praise was, “ that all world worshipped her,”” Acts xix. 20. as their, mother ess, Ephes. i. 23. note 3.—Some think the apostle in ge condemns likewise the fables of the Simonians and Va- 3, concerning the origin of things. . That Christ may dwell through faith in your hearts. oF called the church the temple of God, chap. ii. 21. resents every individual believer as- the: habitation of o came from heaven that he might rule in the hearts of d anes the indwelling of Christ in our hearts by the strines and promises, is a much greater honour, than aple of Ephesus was said to possess, - through the an image of Diana, falsely reported.to have fallen down Acts xix." 35. alse a better preservative from evil, than of that idol pretended to possess, by carrying sbautilier med Acts xix. 24. and founded in love. TeSipersopcver, founded is here tera signification, agreeably to the apostle’s representa- e Christian church as the temple of God, built not of t of men who believe and obey the gospel. See ver. 18. Ver. S84 EPHESIANS. strength of your fait! recting all your ac \: parts of the temple neds firmly rooted and fou im thi Christ, ver. 19.” ' 18 That-ye may be tho, 18 That ye may hor: roughly able to compre- to comprehend, all hend, with all ¢he saints, _ what ts the breadti ng what 1s the breadth, and great temple the Christi; length, and depth, and a a the | phate e height ; ! depth of its foundation in : e God and of ptt gh fini i built ia “i _stroyed. 19 And to know the 19 And in p love of Christ, which be able to know surpasseth knowledge; ' love of Christy ot rs Ver. 18. What is the breadth, and length, and. spine These are’ properties of a building, and are ap plied church as a temple, in allusion, as Chandler obs ae of Diana, which Pliny, Nat. Hist. lib. XXXVi. C. built on marshy ground, uncommon wate tdhkeh | per foundation for it. Its length was 425 feet, and its It was supported by 107 pillars, each of pee sap built at the expence of all Asia: And ¢ nishing it. With this magnificent Sabrent chap. li. 20—22. tacitly compared the vastly: Christian church, whose dimensions are un composed of believers of all nations; whose fo er, being built on the unchangeable foundation whose contrivance is more exquisite, being human art, but of the divine wisdom; and w by the inhabitation of the fulness of God.— marked, that the apostle speaking of this magn tions all the different dimensions of a building, Bi and height, and depth, namely, of the foundations, to an idea of the beauty, capaciousness, and ae church as possible. Ver. 19.—1. And to know the love ofvicaeagie knowledge, This prayer doth not imply Ray coutd ad though the love of Christ is so great that it cannot ed by the understanding of men, the apostle, with ¢ prayed that the Ephesians might be made to know as that ye may be tory with all s of God. 7 - Ey Now, to him to. do exceed- ndantly beyond all : OF conceive, EPHESIANS. 385 this temple is founded ; which love surpasieth knowledge ; ss { pray, (from ver. 14.) that ye may be filled with all the fulness of the presence of Ged; by means of these spiritual gifts with which he fills his people, chap. i. 23. 20 Now to him who is ableto make you Gentiles partakers at present, of all his promises, and 7o do for you in the life to come, far beyond all that ‘we ask or conceive, agreeably to his power which strongly worketh in us, (see chap. i. 19.) by his gifts, both ordinary and extraordinary ; 21 I say, to him who is able and willing to do all this for you, be the highest praise ascribed by the church, ess of their faculties permitted them to know, in order 4 sensible of the wisdom and power of God in gather- aristian church, not only from among the Jews, but from > idolatrous bende also; and in bestowing on the mem- at church such unspeakable privileges. that ye may be filled with all the fulness of God. Having phesians, chap. ti. 21, 22. That Jews and Gentiles are to an holy temple, for an habitation of God, by the Spirit, he this great temple, might be filled with all the fuiness of of the true God, inhabiting every part of it by the gifts his Spirit, chap i iv. 6. For in that respect, the Chris- church far exceeded the temple at Ephesus, which had nothing : II. ing to divinity, but the lifeless i image of an idol, placed f it. The apostle’s idea, stript of the metaphor in thed, besides the particulars mentioned in the view, aaa age, believers were fitted for the wolship z God, by the operations of the Spirit, both ordinary ordinary: And that in all ages, men are fitted for the so- bak having the principles of religion, and the habits of ht in them through the influence of the Spirit of God. The power which strongly worketh in us. ‘The change : e Ephesians had already experienced, not only in their things, but in their temper. and disposition, through the king of the power of God in them, was a sufficient foun- which to build their hope of receiving all the blessings them i in the gospel ; ; and particularly, the blessing of a surrection to an eternal life of happiness with God in hea- 21.1. To him’ be glory in Hs church for Christ Fesus. The mediation 386 EPHESIANS. Vrew.——Gi for Christ Jesus his unspeakable gift, out all the e throughout all the endless successions of sions sof ages. ages. Amen. ; > a oe 4d mediation of Christ being to end when he delivers up # to the Father, the glory to be ascribed to God by the chure all eternity, is not to be given through the mediation of C) is to be given for Christ, that is, for his having ‘saved the ¢ his death, his resurrection, and ig ‘ills, ipa as a fore the proper translation of this ause, is not yy or — ‘but for Christ. ‘tg This sublime doxology is to be dabaécuin “not only expression of the apostle’s admiration of God’s goodness to also as a means of . strengthening the faith of the Ephe lest the great blessings, which the apostle ia saree: pect, might seem too much for sinful creatures to than God would be willing to bestow on) i] nal part of his epistle, in which these plessings ar doxology to God as both able and willing t tob blessings far more and eee than Hey 20a ae 2. Throughout all the cndion successions 2 ; yEeeg TE CLLWYGY THY CIV, literally throughout aes a age of ages» Siackwell, in his Sacred Classics “The variety and emphasis of the elegant anc in the 20th and 2\st verses of this chapter, any translation 5? and adds, “ that it is equal t sage in Thucydides, where he describes in a mous words, the utter overthrow of Nicias an all cily, in the following manner: Jn all r feated, and they suffered no small mischi -were cut off with an universal destruction, was nothing but what perished. View and Ilustration of the ee: delivered in this | founded on the e foregoing Discoveries. ; THe great discoveries in the foregoing part of to which the apostle hath given the appellation o stery of God, and of Christ, were set forth by him, n for the purpose of weaning the Ephesians from the v: ries of their idol gods, and of ‘fixing them in the b profession of the gospel ; but also, for giving them a of sentiment and affection becoming those whose m enlightened with the knowledge of the mystery of God’s a ae.1V.—View. EPHESIANS. 887 e same time, for leading them to a tight behaviour, e relations of life wherein they were placed. Ac- Ys aS a proper introduction to the excellent summary of contained i in the remaining chapters of this epistle, the from the consideration of the great privileges which the : ‘enjoyed in the Christian fellowship, earnestly be- m to live in a manner worthy of the calling by which alled; that is, of the honourable appellations be- m them by God since their admission into the Chris- wship, ver. 1.—And first of all, he commanded them teach other when in distress from a principle of love, d to live together i in peace, because the disciples of initiated into the mystery of Ged, make one body are animated by one Spirit, have one hope of their ne Lord, one faith, one baptism, and worship, one Supreme Ruler of. the universe, ver. 3—6. , Where- fone of the heathen fellowships had any such bonds of , leading them to consult each others interests. —Next, ormed them, that for the aight “i instruction and govern- this well united body, or fellowship, various superna- ; were distributed to the different members thereof, the head of the fellowship, ver. 7.—And from Psal. 4 ved, that the power of distributing these gifts to DB was conferred on Christ as the reward of his death, ver. n confutation of the unbelieving Jews, who affirmed hrist was never to die, John xii. 34. he told them, that ession in the Psalm, He ascended on high, implies Mes- ent from heaven, and death on earth, ver. 9, 10:— tved; that by these gifts some were fitted to be A- some Prophets, some Evangelists, and some Pastors ers, ver. 12.—in order that they might build the Christ, yer. 13.—Wherefore, the fellowship of the of God, was a much more excellent and better regu- a ety than any of the heathen fellowships, on account x! traordinary endowments possessed by its directors and . But, lest the Ephesians might think that the mira- ifts, with which Christ had endowed the directors and echers in his fellowship, v were always to remain, the apostle | them, they were to continue only till the doctrines and pre- s of the gospel were so well understood, and the church ed at such maturity, that it could subsist by its own without any supernatural aid, ver. 13, 14.—In the mean ‘commanded the whole teachers of the Christian fel- to speak to the people the true doctrines of the gospel 0 that they might adhere closely to Christ the head of Or fellowship, by ef: the doctrine delivered to them S88 EPHESIANS. uke them by those teachers whom he had arene: and a ver. 15, 16, RES aby Having thus explained the bonds by waiehivehe t the fellowship of the mystery of God are united, by which they are actuated, the supernatural § many of them were endowed, especially those pointed to instruct and direct the whole those who were appointed by Christ instructors ral inspired apostle, or mystagogue of the mystery of God name, and by the authority of Christ the head of t e fe commanded the Ephesians to relinquish the 1 vi vailed among the idolatrous Gentiles; pare parti longer to walk as the other Gentiles walked, in the f of their minds. For although the Gentiles boa: mysteries were the only true wisdom, and the support of the soul, they were in reality foolishn those who were guided by them into every k of ver, 1719.20 ontrary both to the doctrine and to th ple of Christ, ver. 20, 21.—Likewise, he commanded lay aside all their forwek lusts, and to be renew mind after the image of God, which he told ther righteousness and true holiness; an idea of God,’ ent from the representations of the heathen = S § mysteries, ver. 2224, And partie y, to ing, anger, theft, and obscene discourse, beca grieved the Spirit of God, who had sealed, or ma persons belonging to the fellowship of Christ,’ a to be saved, ver. 25—-80.—Then a second time p' ger in all its modes, and enjoined kindness, and injuries, after the example of Chifist chete head, ver ee Se ee ~ CoMMENTARY. - New Tra CHAP.IV. 1 Now I who ama ye prisoner for preaching the doctrine of tke Lord concerning you Gen- tiles, beseech you, by the authority I have acquired through suffering for you, ¢#o walk suitably tothe honourable © appellations by which ye are called, chap. ii. 19. 1 John i. 1. ' Ver. 1. Walk worthy of the calling (is ae he) l called. "This calling, signifies those honourable app God had bestowed on the Ephesians, by admittin church. Of these the following were the chief: Chik ham and of God; The true Israel of God, Heirs of hee ettizens with the Salhi: For these hotioutbie appellations in ith all humbleness and meekness, th =long-suffer- wy 15.) sup- her in loves bee et ( fully endeariour the unity of () by the iit, as also ye called (», 163. ) ind (de, 119.) ~ Aied who Is (sa) a | 389 2 With the. greatest humility, and =e SN and with long- suffering, sup- ort one another under the miseries of life, by doing every good office in your power to each other, from a ; gy of unfeigned Jove. $ Carefully endeavour to preserve the unity which should subsist a- mong persons animated by the same spirit: and do this by the bond of a peaceable disposition. 4 To this unity ye are bound by many strong ties. For shere is one body ot church which comprehends you all, and one Spirit which ani- mates that body by his gifts; as a/- so, ye have been called, to one’ hope of the same blessings, by your calling. 5 Ye all serve one Lord: have one and the same objects of faith ; and have professed that faith by one form of baptism. — 6 Ye worship one God and Father of all, whether ye be Jews or Gen- tiles, who ¢s over allas supreme ruler, , and is with all taking care of them by his providence, and in ee all a dignity o of character, were strong incitements to the E- “to walk in a manner becoming the dignity to which they —If the common translation of this clause is thought e to the use of the word called, in ver. 4. The voca- the Ephesians were called, will mean, their being cali- owledge and belief of the ‘gospel 5 a sense of the word ich may be admitted ; orted by that signification, as by the other. nity of the spirit. ‘or it appears from ver. 4. ‘that this unity the. relation which subsists among persons, who are one body, church, or society, of which Christ isthe worship one ‘and che same God by the same religious enjoy the gifts and assistances of one and the same Spirit and who have all an equal right to the same spiritual pri- se, as well as their common wants, ought to endear ne another, and beget i in them the same temper of is sense, they who are joined to the Lord by. faith, ave ne Spirit with him, 1 Cor. vi. 17. . Who is over all, &c. the apostle’s exhortation being e- This is not so much an unity of sen- Malach. used the same argument to 390 EPHESIANS. who believe by his vital energy and graces. doy ite 7 But, though we are all equal § 7 But ¢o every in these respects, to every one of us wus is given grace, are given functions suitable to the na- cording to the 1 ture of the gifts bestowed on us by of the gift re Chr t Christ, and each should exercise his own functions, without envying others. i 8 These gifts are bestowed by 8 (Ava, James Christ : For the Psalmist saith, he 1 Pet. ii. 6.) _ ascended into heaven, he took those saith, He ase wicked spirits; who had held man- high, * he tae % t to persuade the Jews to unanimity and love : chap. ii. 10. we not all ane Father? Hath not one God created us? ce Waterland, Defence, page 10. tells us, the ancients underste verséial the whole © rinity, in the following manner: O¢ er Father ; Through all, by the Word; and Jn all, by Ghost. _ Ver. 1. Ls given grace. Hise grace signifies a pases because being given according to the measure of the gift of Clk must be different from that gift ; consequently must be the in the church, for which stich a spiritual gift was bestowed E in other passages, grace is used for a particular function, Rom —The stations and offices of. men, being thus appointed by and all their talents being his gifts, every one ought to with his own station and gifts, without envying or obstructin, of others. ; Ver. 8.—1. For he saith, He ascended on Bagh &e. TI quotation | from Ps. lxviii. 18. and is part of a prediction of M twenty, thousand thousands of angels: The Lord ame Sinai.” Messiah’s triumphal chariot, in which ven, was to be infinitely more magnificent, than t torious generals ride in triumph. It was to be ¢ comp sed ten thousands of angels. Thus the angels who c 2 Kings ii. 2. are, on account of their shining appearance, rically called, “ a chariot of fire, and horses of fire.’ verse of the gale informs us, that after Chiist’s exalt government of the world, evil angels shall be taken ea ese Bi sean hast aécended on high, thou hast taken €2 tive.” This is explained, Col. ii. 15, « Having spoi ed ties ae powers, he made a shew of them openly, triump them by it,” that is, by the cross. By dying on the ¢ having spoiled all ‘the different orders of evil angels of th dominion over mankind, he exposed them after his as that spoiled condition to the derision and contempt or ie. IV. EPHESIANS. 391 ive, and gave gifts ° kind in captivity, captive, and gave (See Col. in. 15.) spiritual gifts, not to the Jews only, but zo men of all nations. To 3s) Now, this 9 Now, because the Jews deny ssion, He as- that Jesus is the Christ, on account , what is it, wxless of his humiliation and death, (John ohe had descended xii. 34.) 1 observe, that chis expression, o the lower parts He ascended on high, can have no mean- This, however, is not to be ee ee literally, but as a of speech, importing the utter subjection of evil spirits to after his ascension, according to 1 Pet. iii. 23. “ Who is heaven, and is on the right hand of God; angels, and au- ‘and powers, being sudjected to him.” Pierce says, the captivity captive, is to be understood of the good angels, who, ks, were spoiled of their power in the government of the ‘after ‘Christ’s ascension. But why they” should be called y; and the depriving them of their office, should be termed a em capitve, I do not understand. See the translation and tion’ given ‘above of this passage, supported Col. ii. 15. towards the end.’ | gave gifs | to men. In our bibles it is, Thou hast received r men: and in the LXX, Eacbes Sopcera ev avSeoros. But in halde paraphrase, and ‘in ‘the Synac and Arabic versions, this e Psalm is translated as the apostle hath done; and their is equally literal with the other. For the Hebrew word signifies both fo receive, and zo give. Thus Elijah said to of Zarephath, 1 Kings xvii. 10. “ Fetch me a little wa- Tey drink.” In the Hebrew text it is, Receive me a : that is, give me a little water. And, as the Hebrew in the Psalm is often used as the sign of the dative case, ew text from which this quotation is made, will easily bear ’s translation, And gave gifts to men. Besides, that tran- well confirmed by the 19th verse of the Psalm, where ed for these gifts.—TIt is’ supposed, that there is an al- o the custom of kings, who after victorieS, and on other ons, disttibuted gifts among their subjects. Thus, when ought up the ark, 1 Chron. avi. 3. ‘* He dealt to every el, both man cal woman, to every sue a loaf of bread, piece of flesh, and a flagon of wine,”? In like manner, dication of the ‘temple, Solomon feasted all who came to ity during seven days, 2 Kings yiii. 65.—Messiah, after triumphal entry into heaven, distributed to his ‘sibjects the gifts 5S irit, whereby, as is obser¢ed ver: 2. some were made apostles, ophets, some evangelists, &c.—Peter likewise agrees with his interpretation and application of Ps. lxviii. 18. “ There- , being by the right hand of God exalted, and having received > Father, the promise of the Holy Ghost, he hath shed forth hich ye now see and hear,” Acts ii. 33. Ver. : : : i $92 EPHESIANS: ing, applied to the Christ, waless that of the hal he also first descended into the lower John iti. 18.) parts of the earth; that is, became man, and was put to death, and was buried. ee ieee 10 He who descended, is the same 10 He who who also ascended into heaven, and is is the same + now exalted far above all the inha- cended far a bitants of the heavens, that he might . fill all, whether Jews or Gentiles, fill (se with the gifts, (ver. 8.) necessary to Baty the functions he has assigned them. _ 11 And he appointed some, indeed, apostles, and some prophets, and some evangelists, and some pastors, and teach- Vers 9. Unless shathe alsonaaeaalan Pes into ae lou the earth. Because the Psalmist, Psal. cxxxix. 15. spe own conception, as a thing done in the thse Acer OMien ar conjectures, that the expression, descended first ‘into the lor of the earth, signifies Messiah’s conception in the ther. But it is more natural to understand it of from heaven to the earth, his taking on him the living in the lowest condition, and his dying ani even as its opposite, he ascended on high, denotes glorious ascension into heaven, his sitting at and his having angels and authorities and pow 1 Pet. ili, 22.. Some commentators suppose, t ; scending first into the lowér parts of the ea ing into the grave, before he ascended lower parts of the earth signifies the grave who seek my soul to destroy it, shall gol into earth.” Ver. 10.—1. Far above all the devout milar to that found Heb. vii. 26. “ Made consequently ‘means Messiah’s exaltation hosts inhabiting the heavens. See Philip. i i 2. That he might fill all, “Iva wruguwey ate translates this, that he might fulfil all om Bh 8 all concerning himself. But as the apostle aa «¢ And he appointed some apostles,” &e. it is x 0 wayta, to understand the apostles, prophets, e whom Christ filled with supernatural ates to ft Ben veral offices in the church, \ bios Ver. 11.—1. He appointed some, apostles. pe office was to declare in an infallible manner, the whole ¢ Now, to qualify them for this high office, Christ gave spiration, called The word of wisdom, 1 Cor. xi. 8.8 see th that verse. ” EPHESIANS. 393 2 > and: some» e- ers, and bestowed on them the ‘super- ae 333 and some natural gifts of inspiration, prophecy, ‘and teachers; miracles, languages, and interpreta- % tion of languages; and on some the power of communicating these gifts to others, 12 To enable them to fit the saints, even the believing Jews and Gen-. ome, prophets. The office of the superior Christian sra- explain infallibly, the true meaning of the oracles con- writings of Moses and the prophets. To qualify the this office, Christ gave them the inspiration, called The wledge, 1 Cor. xii. 8. see the note there. < ome, evangelists. Their office was to preach the gospel to t Gentile nations. "To fit them for this, Christ gave them ongues, whereby they were enabled to rok to every na- wn. language : also the gift of miracles, for the confirma- doctrine ; and the gift of faith, to enable them to en- ers, See 1 Cor. xt. 9. notes.—In this verse, the apos- ention all the spiritual men, but those only who were Christ as teachers. e pastors, called .beshops, Acts xx. 28. Their office was, the ordinary duties of the ministry in particular ed their flocks. To fit them for this office, Christ bestow- them the gifts of miracles and tongues; also the gift of Reable them to govern their particular chiiechda ini pro= chers, whose office was to instruct the young and igno- st principles of the Christian religion. And as they i both here and 1 Cor. xii. 28. among those who had ; gifts bestowed on them by Christ, they likewise must ed for their work, by such gifts as were necessary to arging - -thereof. ~The things which the pastors and by inspiration, for the edification of the church, are Doctrine, 1 Cor, xiv. 6. 26. and the delivering of these n in eres discourses, i is called Adecxadie, Teaching, Rom, bea Fo, the sake of fitting. Keragzey from which weer ed, properly signifies to place the parts of any machine iz proper order, and. to unite them in such a manner the machine or body complete. Hente it is used to de- cing of a disjointed member to its due place. See . note.—In the metaphorical Sense, xarupricx@ signi- of a person by props instruction, for discharging any . aifare ‘the Sanaaicion a5 the gospel dispensa- lews being the only nation of the world who knew and od the true God, were called by God himself, Ais saints, to . 30 distinguish 394 wang tiles, for the ordinary work ministry, in order to the buil bg t the body of Christ, which is the church, by converting unbelievers in every age. 13 These supernaturally endowed teachers are to continue in the church, watil, being fully instructed by their discourses and writings, we all who compose the church, come through one faith and knowledge of the Son of God, to perfect manhood as a church, even to the measure of the stature, which when full grown, it ought to have: so that the church, thus instructed and enlarged, is able distinguish them from the contippain of false after the Jewish ceconiomy was abolished, a its place, the name of sazts, by which the Tens vrai | (ei, 1495 2.) for tl A of the thinistry, 147.) in order t ing of the “a 13 Till we (és nv Erornree) mity of the the knowledgeot ft of God, #@ a per ' EVEN to the of the stature o ness of Christ Cor, xii. 12.) aati distinguished from the heathens, was transféfred to ns Jews or Gentiles, who worshipped the true God in’ church. Wherefore, when Paul tells the E cphesians, th pointed in the church, some apostles, some prophets, | and se gelists, for the sake of fitting the saints for the work of t and for the building of the body of Christ, his meaning is, different orders of inspired teachers which he mentions pointed, and supernaturally endowed by God, for the giving the believing Jews and Gentiles, such a ‘complete kn ot the gospel, as should qualify them for preaching it to unb and for building the bedy of Christ, by converting wan 4 ingly, after the apostles and other inspired teache” _ disciples spread the knowledge of the gospel. wry whet they were not the only saints whe have been fitted fore 4 ie All, in every age and ¢ have devoted themselves to that ‘works have been fit them, in as much as, from their writings alone, they de knowledge of the gospel, by the preaching of bike dee the ministry by the apostles. body of Christ. 3. For the work of the ministry. nistry of the word. Ver. 13. To a perfect man. Corminiemavars:¢ word dixonz, translated ministry, is ased to dene} an apostle, Acts i. 17.—and of a prophet, Acts xiii, 1,2. 2. an evangelist, 2 Tim. iv, 5. 11.+and of an ordinary. p teacher, Acts vi. 4. Accordingly, we are told, 1 Cor, xii. are diversities of munistries.—Here dianonm signifies bir ipe The apostle having epre h Christian church, under the idea of Christ’s body, vere 4 2 weed ie ee z ¥ e EPHESIANS. 895 to direct and defend itself, without supernatural aids. 14 So that having recourse at all times to their writings, qwe may no tonger be children, who having no et a : sure guide, are tossed like a ship by ht of men,2 waves, and whirled about with every tiness*, FORM- wind of doctrine, by the cunning arts of. a subtle method of false teachers, and by craftiness formed ex ss gnto a subtle scheme of deceit : THAT, speak- 15 But that, as faithful ministers, thinlove,! ave teaching the truth of the gospel from of it as in a state of childhood, whilst its members were few ber, and imperfect in knowledge; and told the Ephesians, ipernaturally endowed teachers were to continue in the it was so enlarged, and so well instructed in the doctrine el, as to be able to direct and defend itself without any al aid. This advanced state of the church, the apostle tt manhood ; ; and the measure of the stature yer the fulness at which, | when the church arrived, the supernatural gilts t were to be removed as no longer necessary. —1. Tossed and whirled about with every wind of doc- The apostle elegantly compares the efficacy of false doctrine ainds not fully instructed, to the force of a storm upon ships ta helm, which are moved to and fro, as it happens to drive e Height of men. Ey sq evese tur avgwxev. Beza trans- aleatoria ludificatione haminum. Chandler says it may tanslated, by the diceing of men. The deceitful arts of false S, are here compared to the arts of gamesters, who by using te, cheat those with whom they play.—Lhe men, whose base stle described in this passage, were the unbeliéving Jews; en philosophers, who opposed the gospel by sophistry also such false teachers as arose in the church itself, 1 the doctrines of the gospel for worldly purposes ; ‘same time, they assumed the appearance of great disin- : and piety rs 7 craftiness.~ Havegyu, craftinesss signifies the, doing of k, and sleight of band. le method. M:Swdaar. We find this word, Eph. vi. 1] notes the wiles and subtle contrivance? of the devil, in eive and tuin men. Properly, the word signifes a re- of proceeding in any affair. Here it is used for a regular deceit, formed for upholding the common people in their and “Opp sitien ito the, gospel. -1. But that speaking the truth in love. Aandeverres 3s _As speaking druth to one another in common conversation, a : is 396 EPHESIANS. Jove to our people, we may make all may make all ti the members of the body, increasein BERS sae a Es him who is head, or chief teacher is the healt, 3 and director, even Christ. hb 16 By whom the whole body of his 16 (et 4 * disciples, being aptly joined together, whom the wh _into one harmonious church, and being apt firmly knit through the exercise of the . gether, and com gifts proper to each individual, he through the servi maketh his body to grow, in proportion joint, He maketh to the inward operation of each parti- of the body in me cular part, so as to butld himself, by cording to the int the Jove his members have for each each ego P other leading them to exercise their elena 3 of hims gifts for the good of the wholes r ot 17 Wherefore, the inspired teach- 17 Wher ers being appointed for the building yw, 55.) DT com of the church, zhis J, one of these fasta he 40 teachers, command and testify by au- ye no longer wal thority from the Lord to be your other Gentiles duty, that ye no longer walk, asthe the fedlishness £ ra ether Gentiles walk, who practise mind, = - a is enjoined ver. 25. this must be a direetion te the m gospel, to teach their people true doctrine. 9 ash 2. We may make all the members grow. Avkncapsn, fro n solete verb av%#, hath a transitive signification sph bi: F its substitute wvZeve hath, 1 Cor. iii. 6, 7. Ver. 16. By whom the whole body being Geils iedded aad See the parallel passage, Col. ii, 19. The apetiie yates ing as the human body is formed by the union of all i each other under the head, and by the fitness of cach a its own office and place in the body, so the church is union of its members under Christ the head.—Farther, body increases, till it arrives at maturity, by pet part in performing its proper function, and by the part with the whole; so the body, or church of ( Chiat maturity, by the proper exercise of the gifts and g $ duals for the benefit of the whole.—By comparing th human body, the apostle teaches, That there ought to ill-will among Christians, on account/of the gifts whi possess, ver. 3. That every one should pay to others r obedience which they owe to them on account of their sti office; ver. 11, That no teacher should pervert the doe! gospel, ver. 15. And that each, by employing his va a properly, should-extend the knowlédge and influence tian religion, to the utmost of his power, ver. 16. S ‘Hiustration, at the close. 2 Lankened in erstanding, they sd from the God, through the e which is in ND through the of their heart : ; ve) fis : Tho, being without ; a have given ves up by lascivi- to the working '-uncleanness “with ae Se abl ae he wicked actions. | &e. unsupported. . Wo EPHESIANS. ‘dom. 397 idolatry agreeably to the foslish ima- ‘ginations of their own minds and rea- sonings, which they vainly call wis- See Rom. i. 22. 18 And being darkened in the un» derstanding, and incapable of distin- -guishing truth from.error, they are alienated from the ji ife enjoined by God: And all this through the ignorance of God which is in them, and through the searedness of their conscience. (See Rom. xi. 7. note 3. ) 19 Who having no feeling, of the pain which sinful actions ought to excite in the sinner himself, nor of the pain which they occasion to~ others, have given themselves up by lasciviousness, to the avorking of all un cleanness with eagerness. “This sense the ak oA pecraGe hath, 1 Pet. 1, 18. araseoPns, Foolish behaviour. idolatry, Acts xiv. 15. which the legislators and philoso- pretended to justify upon political principles, but all the vices rom, or connected with idolatry, and of which the apostle n a particular account, Rom. i. 24.—Now as idolatry was practised with greater ‘welteadr: or with more allurements hesus ; and as it was nowhere more ingeniously defended ; influence in corrupting the human mind was nowhere oi ae it was ebly proper to set hel the Ephesians, a pic- The expression comprehends, 9.—1. Who being wailbies fishes: Aamgaters, sikceslly) Being sorrow ; 3; hardened against all impressions of grief on account Some MSS read aaadrtixorns, hoping for no- se wicked men, disbelieving the resurrection of the body, mmortality of the soul, have no hope of any happiness after and therefore they have given themselves up to work un- But though this reading gives a good sense, Mill The Syriac version renders it Que abscin- m suam. And the Vulgate, Que desperantes.— Chandler ord denotes men who are in the last and worst state of en so abandoned as to have no remorse of conscience es they have committed : so that, as it is expressed in ent clause, they have given themselves up to the working We of uncleatiness with greediness. - ork all uncleanness with greediness. Ey or recvefiee. es eas is commonly 398 20 But ye Ephesians have not so learned the gospel of Christ, as to think these things allowable, 21 Since indeed ye have heard from us his precepts, and have been taught concerning his manner of life, exactly as the truth of these things is in Je- SUS. 4 22 I also command with respect to the whole of your former conversation — in heathenism, that ye put of as an unclean garment, your old nature, (Rom. vil. 17. note 1.) which is cor- rupted by the deceitful lusts of the flesh, which ye habitually indulged while ignorant of God. 23 And that ye be renewed in all the faculties of your mind, by acquir- ing an enlightened understanding, a rectified will, and holy affections. 24 And that ye put on as a splen- did robe, the new nature, which EPHESIANS. Ql (Ex Y% 13 ) and tae been tay; 168.) concerning t the truth is in Jes 22 Axso L MAND, (from ve swith respect to the. 24 And that ye p the newman, ! which commonly used to denate covetousness, because the more the | tous man possesses, the more he desires. It is the case likewist those who are under the power of other bad passions, especial]; which, the more it is gratified, the more craving it becomes. F this word is used, 2 Pet. ii, 14. to denote inordinate desire in ¢ See Eph. v. 3. note 1.1 Cor. v. 21. note but especially dust. Cor. ii. 11. note 1. Ver. 20. So learned Christ. As im other passages Jesus sig the gospel or doctrine of Jesus, so here CArist has the same sig: tion. From this passage it appears, that very early some pr of the gospel neglected inculcating the duties of morality. | commentators think this verse should be pointed and translat the following manner : ‘Ypes de ux curas" euaSere Xpisey. not so disposed : ye have learned Christ—Of this abrupt but empha manner of expression, we have a similar example, Luke xxii. "Yes 0 vx cvews, edaw, Sc. But ye shall not be so: but unger, The lusts of the flesh are justly e1 greatest among you, let him be as the Ver. 22. Deceitful lusts. deceitful, because they deceive men into the. belief that they. harmless, notwithstanding they will be their destruction at last. Ver. 24. And that ye put on the new man. The dispositions of th mind are in scripture compared to clothes for two reasons : But y 5 cause they render persons beautiful or ugly, according to th ir ture: Secondly, because they may be put off or on at pleas whe Chandler says, the apostle in the exhortation, Put off the old man, p.IV. a God is created feousness and true Wherefore, put- F lying, speak the every one (pre, his neighbour ; ‘members one i _) eae Neither give (seo) o the devil ', mh ay? _ EPHESIANS. _ duration of your anger. 398 after the image of God is created in righteousness and true holiness, in op- position to the holiness which is on- ly ceremonial, and in appearance. 25 Being thus renewed, your ac- tions should be the actions of re- newed persous. Wherefore, putting of lying, which many ot your phi- losophers think allowable in cettain eases, (See Whitby’s note) speak every one the truth to his neighoour : ‘or we are members one of another : 26 Be angry when it is proper; but do not sin, either in the degree or Let not your wrath outlive the day, lest it grow into confirmed malice. 27 Neither, by immoderate anger long continued, give time and oppor- tunity to the devil, to tempt you te commit sin in your anger. om the new, did not allude to the custom of exchanging clothes, in the first ages at baptism; see Gal. iii. 27. note: But llusion is, either to the ancient theatrical representations, the actors assumed, and then laid aside, the characters and e dresses. of the persons introduced into the play : or, to the ls of Bacchus, in which the Ephesians ran about the streets in masks, singing songs in honour of Bacchus, and commit- y disorders and violences. , 26—1. Be angry, but do not SIM. passions, is given for wise purposes ; such as, 1. to make us rselves vigorously in repelling the sudden assaults of enemies, and thieves.—2. Being the strongest expression of displeasure, rcised with propriety towards children, servants, and other in- to make them sensible of their faults, and to restrain them sommitting the like faults in future. The anger of superiors ases, if it is not excessive or too long continued, is not only e, but commendable, especially if more gentle methods have d to reclaim the offenders without effect. yy trivial or slight provocations, or if it hurries the angry Anger, like all the other But if anger is. ) violent actions, or if it is long continued in, it is sinful, as ostle hath insinuated in his precept concerning 1t. _ not the sun go down on your wrath. As the Jewish day at sun-setting, the meaning of the expression is, that wrath s not be long continued in, for the reason mentioned in the com- 21. Neither give space to the devil, AimBords signifies any false accuser 400 EPHESIANS: = 28 Let him who stole steal no more,. |.28-Let-hir but rather let him labour, working with steal no more aq his hands, which he formerly em- ther let ii ployed in stealing, something useful working sah to society, that he may have to main- * that whichi tain himself, and to distribute to him Be may have who hath really need, and so be under t no temptation to steal. ised greg ee J 29 And with respect to the right 29 Let nor ordering of your words, det no rotten come out of ma i speech come out of your mouth, but if but if anya SP. accuser. Thus, 1 Tim. iti, 11, The women in plik nanne grave, pa DiaeBoreg, not slanderers. In this sense the Bae took the word in the verse under consideration, Ut ne detis-1 lummatori. So likewise did Erasmus. According to their t tion, the apostle’s meaning is, Give no’ occasion to Pate evil fs the holy religion which ye profess. > # ‘ Ver. 28.—1. Let him who stole steal no mores mest pernicious to-the thief himself. For the thief ing easy to supply his necessities by stealing, than by ae an habit of idleness, which, among the lower classes of 1 an inlet to all manner of wickediren Next, The ease v the thief gets, disposes him to squander thoughtlessly, his u u in the gratification of his lusts. Hence such persons arty Ca addicted to lewdness and drunkenness.—To society, s Jutely ruinous, as by rendering property precarious, it disc honest industry. For which reason, in all civilized punished with death. 2. Working with his hands. ‘The same command the ; to the Thessalonians, 2d epist, iti. 11. We-hear that th awho still walk disorderly, not working at all, 12. Now t such, we command and beseech by our Lord Bah guietness they work and eat their own bread. a Ver. 29.—1. Let no rotten speech come out of your moat speech offensive to the hearers, or which tends to cor: This is the kind of speech called obscenity and double v..4. Wherefore, obscene discourse of every kind, is ch I in this prohibition. The eharacter of rotten speech, however is eable likewise to flattery, calumpy, railing, Hae ap i mendations of vice, and profane jestings on reli because all such speech is not only offensive to virtuc 1S tends to corrupt them to whom it is addressed, by a. horrence of vice. (See Tillotson, serms 160.) 4 the parall sage, Col. iv. 6. the apostle commands that our discourse be with salt to Beet it from putrefaction, 2. But ifany, L’Enfant is of opinion, that « was here is éets, beset gut that supposition does not remove the ell ninister pleasure Se ere ebro of God, (1 a’) é are sealed (See chap. i. ) among yout, with all 7 4 ‘see Col. iii. 8.) "be ye fo one a- © cae a be supplied. Ee yl ii. 2 use of edifi-. SPEAK IT, that. dification. In the Greek it is, the edification of use. allage of the same kind with Is. i. 3. The ox knoweth his ie ass his master’s crib, for, knoweth the master of his EPHESIANS. 401 any thing ye have to say be good for in= creasing the knowledge, the good dispo- sition, or the joy of others, speak it, that your discourse may afford profit, or at least inuocent pleasure, to them who hear it. 30 And do not by rotten speech, or wicked actions, displease the Holy Spirit of God, so as to banish him from you, with whose gifts and graces, ye are marked, as persons to be redeemed from eternal death, until the day of redemption. 31 In particular, /et all peevishness of temper, and anger, and wrath, and that reviling, and evil speaking, which often takes place, even after anger hath subsided, be taken away from among you, ‘auth every degree of ill-will towards others. For these things are displeasing to the Spirit. 32 But, be ye to one another kind, viens tender hearted, especially when lete the sentence, the words, Let that go forth from your But And gris ieve not the Holy Spirit of God. Some are ae opi- gtief of the Holy Spirit here mentioned, is that which 1 the pious persons with whem he dwells, are hurt with peech and other vices of the wicked.’ ostle as declaring, that the Holy Spirit is himself griev- with the behaviour of wicked men, without regard which it hath on the good. —Grief is ascribed to the taphorically ; for he is incapable of pain or disquiet But he acts on the occasion mentioned, as men do The expression conveys a strong idea of the love es to men, and of his desire to promote their But I under- 13. note 1. for an account of his id nger r and wrath, (Sue) anger, is the passion begun ; ath, is the passion Carried to its heighth, accompanied ‘i a eee and leading the enraged person to revile, © an adversary. 3 E : ; Ver. 402 EPHESIANS. any one of you is in distress ; for- ed, ' for; giving one another the injuries done 2.) eac you, after the example of God, who, for Christ's sake, hath forgiven you 1 much greater offences committed a-" Col. Bain himself. Ver. 32. Pane hearted. Evrw nay yey bowels. (See Ess. iv. 34.) This précept is of Epictetus, who speaks to this purpose, * thou may Say to. him, Thou hast pity. on him, but feel any pity.” fi ' CHAP. V. View and Mlustration of the Precepts inthis BECAUSE the characters and” actions of ee according to the notions which were enter were vitious in, the extreme, and had a mos ence in corrupting the manners of their wors in different parts of this epistle, but in as in the beginning of this chapter, held characters of God and of Christ, as truly of imitation, For he commanded the Ephe the children of God through faith, chap. : God, as his beloved children, and to w ther, after the example of Christ the hea who had loved them so exceedingly, as fice for their sins, ver. 1, 2.—-Next, whoring ; a vice which the heathens | as and to abstain from obscene discour il tioned the 2 Sa wey against beir and told them, that God had ‘declar, such enormities, by his atin be were guilty of them, ver. 6.— not mow to be partakers with the oxtlad —Because, though formerly such of th . the mysteries, thought wagitcnet en er in darkness as to matters of religi INK being truly enlightened by the g gos as persons rightly instructed, ver. 8. EPHESIANS. "#08 behaviour, he pointed out to them the virtues, which are tural fruits of minds well enlightened, ver. 9, 10.—And le them to join in any of the fellowships of the heathen es, which he justly termed, the unfruitful works of dark- ause they produced no fruit to those who coatinued in xcept eternal death, ver. 11.—He added, that the things | the mysteries during the darkness of the night, were so Sle, that it was an offence against modesty so much as ntion them, ver. 12.—Besides, the gospel expressly con- lese base actions; by which its excellent nature is anifested, ver. 13, 14.—-Next, He ordered the Ephe- ren to walk correctly that they might not by an un- e ostentation of their religion, provoke their persecu- gut them to death, ver. 15.—But rather by their pru- i duct, to prolong their lives, ver. 16.—Yet they were © conciliate the good will of their heathen neighbours, by g, like them, madmen, running about the streets in the ic manner of the Bacchanalians, ver. 17.—Nor like them to excess, which would lead them to all manner of eness, ver. 18.—Nor singing lewd songs in their social », on pretence of their being inspired. “But when filled e Spirit in these meetings, they were to sing psalms, and ‘and spiritual odes, ver. 19. —Especially hymns of giving, addressed, through Jesus Christ, to the true e teal author of all the good things mankind enjoy, th 1 respect to relative diities, the apostle ina ‘general man- ted the Ephesians, to be subject to one another in the rod : that is, to perform to each other from a prin- piety, all the duties of social life, according to their tions, and according to the relations and subordina- ch they stood to Bach other, ver. 21.—Then pro- ‘to particulars, in the natural order of these relations; with the duties of wives and husbands, which he il- : the example of Christ and the church ; and on that xplained a very deep mystery relating to Christ and couched in the formation of Eve, and in her mar- Adam, ver. 22—30. NSLATION. : CoMMENTaRY. - 1 Be ye CHAP. V. 1 Be. ye therefore, in nitators of respect of this foregoing disposition; en. beloved : ; amitators, not of the heathen deities, —I. An offering and a sacrifice ; ; that is both a peace offer- a ‘in offering. —Christ’s love in dying for us, is a strong rea- for our Piting one another ; because, if we do not love one ano- 2 ther " { | 404 but of the true God, as children be- loved of him on account of your constant care to imitate him in all his moral perfections. 2 And that ye. may be imitators of Christ also, ive in the exercise of love towards all men, even as Christ our head, loved us, and gave himself to die for us, an offering and sacrifice to God highly acceptable, to obtain for us the pardon of sin. 3 What I recommend, is not carnal Jove, but that benevolence which leads men to do good offices to others: Therefore whoredom, and all uncleanness, ‘and covetousness, let them not even be mentioned among you with approbation, as it becometh saints. ther, we are destitute of that disposition’ which rend acceptable to his Father; and do not deserve to be ay nor to share in the inheritance of God’s children This epithet ) was g sin- en Levit. iv. 31. as well as to the 21, It denotes the acceptableness of these offerings to Goc the warm eastern climes, nothing is more refr 1 And asin the highly figurative le ie Hebrews, smelling is used to denote one’s pe di in another ; God is said to smel/a sweet savour from sac nify that he perceived with pleasure, the good « offerer expressed by such an act of worship. apostle tells us, that Christ gave himself for us crifice to Gods for a sweet smelling savour, he'te sacrifice for us was highly acceptable to G instance of obedience to his Father’s will, and ag his love to mankind, but also on account of its ha establishing the moral government of God. — Ver. 3.—1. Al/ uncleanness and covelousness. covelousness, is placed between uncleanness i in the next, some commentators think, that in this the lusts cE. the flesh carried to the erie aa acknowledged, that aAsoysfse is used in sc nate desires which are never satisfied w See Ephes. iv. 19. note 2.—However, : 2S desire of money is sometimes the parent of whored r ness, covctousness in this passage, may be unders 2. For a sweet smelling savour. odours. objects. EPHESIANS. 2 And \ even as Chai and gave hi an offering fice * to ! sweet smelling 3 But whe all uncleannes ‘and covetousn them not even z amon emg : 1 al . aa a 8 i gh enjoyr nent acceptation. See ver. 5. of this chapter. The rane e of - EPHESIANS. 408 @ (aicyeorns) ob- 4 Also obscenity, and buffionery, and yand foolish talk- speech which may be turned into an ob- Rand double mean- scene meaning, are things most impro- | ARE things not per for Christians. But, in your so- he but ceebiee- cial meetings, thanksgiving to God, p IS PROPER.* (ver. 19, 20.) for the benefits he 2 hath bestowed on you, is more proper, de fere scelerum cause,—Sava cupido ndomniti census,—Sed que reverentia legum ? uis “Sond 2 aut pudor est unquam pr operantzs avari 2 JUVEN. Sat. xiv. lin. 173. bale not even be named among you. If the simple naming ices here mentioned had been unlawful, certainly the apostle ‘not, contrary to his own precept, nage introduced their this letter, to be read by Christians in all ages. We herefore, by the word naming, understand a naming with ap- an and delight’; in which sense it is used likewise, 1 Cor. v. 1. ws 3 % —1. And foolish talking. Magoreyiz, is that kind of speech one’s neighbour is rendered ridiculous and contemptible, our language buffoonery, and in Latin seurrifitas, scurrilis the preceding verse, the apostle prohibited impure ac+ this verse, he cautioned the Ephesians against obscene lan. 4 id double meanings. The word svorgumsre, denotes artfully nse; and is used either in a good or bad sense. In the it denotes urbantty or complaisance in discourse. Here it the bad sense, for such artlully turned discourse, as, in chaste , conveys lewd meanings. i things not proper. Ta wx avmnorta, things not to be borne: But © not proper, is equally strong, as it signifies thimgs most im- a istians.— z ing rather is propen By thanksgiwing, the apostle ses concerning the order and harmony of God’s work the deliverances wrought for us, and the benefits confer- ry the providence of God ; the great blessing of redemp- 1 sin and misery, and the gift of eternal lite consequent 1 whatever is necessary to prepare us for these blessings. aia: ‘subjects will naturally produce thanksgiving to hearers, and give them unspeakably more delight than ved from obscene discourse, however artfully turned. Ac- this interpretation, thanksgiving, the effect, stands for such as are the causes of thanksgiving. See the parallel pas- 1 ‘iii, 15. 11.—Some critics are of opinion, that euyegiewe s innocently pleasant discourse. See chap. iv.'29. Ver. 406 5 For this ye know, by the light of the gospel, (ver. 8.) that no forni- cator, nor unclean person, nox covetous man, who because he trusts in his riches, is really an idolater, hath in- heritance in the country which Christ hath gone to prepare for us, and over which Ged will reign for ever. ‘6 Let no one, no legislator, philo- sopher, or. teacher, deceive you with false speeches, importing that our pro- hibitions of fornication and unclean- ness, are mere ceremonial precepts derived from the law of Moses. For on account of these crimes, the wrath (see chap. 1v. 31. note) of God hath come, and will come on the heathen nations. 7 Wherefore be not joint partalers: with them in their crimes, lest ye share also with them in their pun- ishment. Vere fornicator, nor unl person. In rr d EPHESIANS. : idolater, hath i pe _ you (xevos speeches ; for ¢ 5 For this y that no f ? unclean f vetous ona, in the kingdom of 3 and of Goa 1. vi. 9, 10. xv. 24 6 Let no one dtd. note 1.) of these things of God cometh * children of disc (Col. iii. te i joint partakers \ is. abel Lidad par . epistles, the apostle in the most express manner condem: tion, and uncleanness of all sorts, because the bea tiene tised these things even in the temples, as acts of seorship wl See Rom, i. 27: ate different from heathenism is the gospel, which teaches th: continue in these vices, shall for ever be celui tei) dered them acceptable to their gods. and kingdom of God! ee oe 2: Nor covetous man, who is an iclidatshael "The ote whose chief care is to amass money, whether ne sp er hoards it. Such a person is justly >CKO instead of trusting in God for the support ‘of his li fe, 2 joyments; his whole depeidence is on his jects of his strongest affection, and all his cares are em them. See the parallel passage, Col. ii, 5. | 3. Hath inheritance in the kingdom of Christ, dom, even after Christ hath delivered it 24. is called his kingdom, as well as the . 0} was erected and established by him; and because, any longer govern it, he will possess the — der God for ever: Ver. 6. The wrath of God cometh. The Aye present of the indicative, which is sometimes put ae Ess. iv. 12. the apostle’s meaning may be, that severe. will come on the children of disohedience af the day nit] D to. ye were former- ess, (L John i. 4f in the Lord: 4 alas Ess. ) Approve what is ng to the Lord. 1 And have no fel- ip * with the un- works * of dark- but rather even * THEM. nd. licentiousness. - Gal. iii. EPHESIANS. 8.) but now YE. 407 8 For ye were formerly, when heathens, darkness itself, notwith- standing the light ye pretended to derive from your boasted mysteries. But now ye are truly enlightened by Christ ; behave as persons enlightened. 9 Now the fruit of the Spirit, by which ye are enlightened, consists in doing ail good @ offices to your neigh- bours, amd in righteousness i in your dealings, and truth in your spéech. 10 In the whole of your beha- viour, shew that ye approve what is acceptable to the Lord Christ. 11 And have no fellowship with those who celebrate the heathen mysteries, which being transacted in the darkness of night, are really the unfruitful works of darkness, as meaning may be, that the wrath of God had already come, eme on the children of disobedience ; consequently he had the punishment already inflicted on the Sodomites, the , the Assyrians, and the Babylonians, who as nations have d estroyed on account of their enormous sensualities, as well destruction which the apostle knew was in the course of pro- yet to come on such. nations as disobeyed God by their ido- 8. Children of light.—Children of ih lathinrioe, ver. 6. and of light in this verse, are Hebraisms. persons, children of the qualities which they were suppos- ess in an eminent degree; because it is usual for children e dispositions of their parents. . Now the fruit of the Spirit. » 3. note. e versions, read here, But the fruit of the light, which totius, and Mill, think the true reading, because there is no ade of the Spirit, either in what goes before, or in what _ The common reading, they suppose hath been taken from . See the note there. » .—1, Have no fellowship. Mn cuyxowarerrs. that the Greeks used this word to denote ‘ a participa- their religious rites and mysteries.” e Ephesians were forbidden to enter into any of the hea- wships ; a sense of the precept which is confirmed by the For the Hebrews de- The gospel is often called the Some MSS. together with the Syriac Chandler ‘Wherefore, by this Infruitful works; that is, works which produced no good, 0 those who wrought them, or to society. 3. Works 408 EPHESIANS. they bring no fruit to the initiated, We ty except eternal death: But rather = even reprove them. i 12 For the impure and calla 12 For the actions which are secretly done in the - which are secret mysteries by the initiated, are so abo- them, it is minable, that zt zs base ewen to men- mention. tion them. Ree es 13 Now ail these reprovable actions, 13 Now which are practised in celebrating Aeyyoavee) to ‘the mysteries, are made manifest as are made sinful dy the gospel: and seeing every the light; thing «which discovers the true nature of ¢ 7 actions, 1s light, the gospel, which mi discovers the evil nature of the ac- tions performed in the mysteries,ig = light. Cote 14 Because the gospel sheweth the true nature of every human ac- 3. Works of darkness. The apostle calls the heathen m works of darkness, because the impure actions which the initiz formed in them, under the notion of religious rites, v night time ; and by the secrecy in which they \ knowledged by the perpretrators to be evil. | 4. But rather even reprove them. The wo prove, 1 Tim. v. 20.—to confute, 2 Tim. iv. viii. 46.—and fo convince, because the effect of tion properly administered, is ¢o convince.——The Ephesiens to use their superior knowledge derived 1 in shewing the initiated the absurdity of pate fulness of the’ things done in them. . Ver. 12. It ts base even to mention. The: gaged not to divulge the mysteries. Heret the engagement was prudent, because it wa: things that were done in these mysteries. : Ver. 13, Evers 'y thing which maketh mani sfest 6 servation the apostle hath shewn how absurdly he their mysteries the appellation of Aight, and to pellation of enlightened persons. For if 1 really “ight, they would have made the evil ac especially those which were done: in the myste fest in their true colours. The honourable ap longed only to the gospel, the mystery of Christ, 2 persons to the initiated into that excellent Fe tor note 3. ‘ Ver. 14.41: Wherefore, it saith, Awake, Bees’ The a t, (Rom. xiii. 11.) 5e @ from the dead, “1.) and Christ 23 ore thee. > then that ye urstely, not as inwise, but 25 . x (See Col. e days are evil. i. iv. 5. diy i. For this, (ePeovss) mad understand ye ining time * be- EPHESIANS. 409 tion, if saith co all the Gentiles, and even to the initiated in the miyste- ties, Awake thou who sleepest in the dariness of heathenish j ignorauce, and arise from the dead state in which thou lest through trespisses and sins 5 and Christ will shine upon thee with the light of truta, whereby all thy faculties shail be ilienel: 15 See then that ye, upon whom Christ now shines, walk accurately according to his precepts : not as un- wise men, provoking your heathen neighbours by imprudent rebukes, (ver. Il.) but as qrse men, avoiding their vices, aud endeavouring to re- claim them by tine influence of your example. 16 Prolonging your time in the world through this prudent con- duct. For the days im which ye live, are full of trouble, Gen. xlvii. 9. 17 Yet for the sake of gaining times, do not become madmen, by joining the votaries of Bacchus in their frantic cal figure, he introduces the gospel as addressing an ) the Gentiles, to awake ont of the lethargy of sin —A astance of this kind of personificaiion, see Rom. x. 6. ay oe Peele, literally, buying time, ho, by giving some valuable consideration to their in farther time for paying their debts. That the sense smmentary § is the true peaning. of the precept, appears 1 Passage, Col. iv. 5. “Walle in wisdom towards t out, buyi ns that is, gaining time.”? The word is | 2, Dan. ii. 8 Er wrnSescg olde sya or weLigoy tres “I know of certainty thet ye would gain the time.’ tard this phrase of Tecovering the time we have lost gligence, by a careful i iproverent of. what remains. Madmen. So the wor’ e@govts properly signifies; be- ded of a privative, and Penv, mind ox reason ; persons de- heir reason, | Hea ‘ ali wie aF i Wer. 410 rites ; but understand ye what the will of Christ is ; that he does not allow you to partake in these impurities. 18 And be not drunk with wine, as the heathens are when they celebrate the feasts of Bacchus their god of wine, 4y which drunkenness cometh, dissoluteness of manners, (whoredoms, brawlings, riots.) But when ye pro- pose to be joyful, be ye filled with the Spirit : with these grand disco- veries which by the Spirit are made. to you in the gospel. 19 Instead of singing lewd songs, like the heathens in the festivals of their gods, repeat to one another, in the seasons of your joy, the Psalms Ver. 18.—1. Be not drunk with wine. demns the Bacchanalian rites, of which the heathens were In the worship of Bacchus, his yotaries. m™ selves mad with wine, as Ovid informs us, Metam. lib, ili. vel And in their madness_ they ran ak streets and fields committing all sorts of extravagancies. xi 2. By which cometh dissoluteness. The word acwrim signi tire dissoluteness of mind and manners. Luke xv. 13. with ver. 30. of that chapter. denotes, such a course of life as is void of counsel and good in like the behaviour of persons who are continually 2 a xxiii. 29. where the pernicious effects of drunkenness are at Chandler Sale the spiritual gifts bestowed on the first Christian from other passages of scripture, might be i by temperance and purity of behaviour, see 1 ‘Thess. v. 2 But I prefer the sense given in the commentary, _ discoveries made in the gospel through the i inspi ric may very properly be called she Spire ; especially sages the gospel itself is called she Spirit. from these discoveries, is, to well disposed dclightful, exhilarating, and permanent, than I duced by the fumes of wine.—The antithesis for ‘The lewd votaries of Bacchus fill wine ; but be ye filled with the Spirit. In w this remarkable propriety, that our Lord had re éoveries that were to be made through the inspiration bestowed on his apostles, by rivers of living waters, of rately fond. Est mota insania vino: described. 3. But be ye filled with the Spirit. is beautiful. EPHESIANS. with wine © (# « what the will Lerd me. aa 18 And be not ¢ which cometh dissoli 2 but be ye filled (e with the Se gee 19 (Awravres | 65, 2. ) Speak to om ther in psalms, hymns, and s Here vase st Com pare in the o "Literally th whi i | sanded believers-tp drink plentifully, John vii. 37-39, ‘gar. V. EPHESIANS. An singing and mak- of David, and those hymns and spi- lody in your heart ritual songs which are dictated to you Lord. 7 (See Col. by the Spirit, singing them, and 6.) making melody in your heart, by ac- ‘companying them with devout af- ; fection, a melody most pleasing #o 4 the Lord, ) Give thanks at all 20 Give thanks at all times for all for all things, in ‘¢hings in your lot, whether they be vame of our Lord prosperous or adverse, through the Christ, to God, ¢- mediation of our Lord Jesus Christ, to eFather.* ~- God, the only real Father of all the d happiness that is in the universe. ‘a ,19.—1. Speak to one another in psalms, and hymns, and spirt- songs. Estius says, Wareos, psafms, in profane authors denote in general, especially those which were sung with the harp : hat dever, Aymns, are those which were sung in honour of the - Beza thinks, psa/ms, in this passage, denote those poetical tions in which David uttered his own complaints and prayers ; ose metrical historical narrations by which he instructed the and that Aymns are his other compositions in which he cele- ted the praises of God.— By wdas mveuuwarinan, spiritual odes, Estius rstands those songs which were dictated to the spiritual men, oly Ghost, 1 Cor. xiv. 26. and which, after being uttered hurch, were committed to memory, or perhaps to writing by Of this kind were the songs of Elizabeth, of Mary, and of arias, recorded by Luke, chap. i. 42, 46, 67.—The same au- of opinion, that in this passage the Ephesians were directed alternately ; a custom which was early practised in the mns, and spiritual songs, not only in ehetr assemblies for but i in their houses ; mentioning as an example, Paul and i 1g the praises of God in the prison of Philippi, so as fo be their fellow-prisoners. 9 the Lord, that i is, to the Father, as is plain from the follow. 20. Give thanks—for all things—to God even the Father. In Is of Ceres and Bacchus, the heathens used to sing hymns of these supposed divinities, in which they thanked and n for their benefits to mankind, as if all the blessings were derived from these idols. Hence, they dignified with the appellation of Liber Pater. In opposition to this "practice, which was founded in error, the apostle, as observes, commanded the Ephesians to ascribe all the which mankind enjoy, to the true God, who is the only ther, or original author of these blessings. — Barrow’ s tran- ion of wegs wavrav, is, for all men. And without doubt it is the y ofthe devout ‘etc sie God, to give him thanks for all the sae 412 21 With respect to relative du- ties, my exhortation in general is, Be subject to one another, im the various relations wherein ye stand to one another : and do it from a regard to the authority of God who hath ap- pointed Atak relations. 22 In particular, wives be subject zo your own husbands, in the same manner that ye are subject to the Lord Christ. 23 For the husband is the head of the wife, and is entitled to direct her, because he nourishes and che- rishes her, (ver. 29.) even as Christ as the head of the church, and is en- titled to govern it, because he 1s the saviour of the bady. He bestows ail blessinzs on the church. 24 Therefore, as the church is sub- ject to Christ in every thing, because he is its head and saviour, so also let aives be subject to their own husbands, in every thing pertaining to the ma- nagement of the family, because he supports it, blessings he hath bestowed on their fellow cailitels tt hed ig: proper expression of that benevolence which they owe to all Yet I think the common translation. of the clause, more Lr presents the apostle’s meaning in this passage. note. EPHESIANS. _ xiv, $4.) . > Ver. 21. Be subject to one another. Wt is natpeite: : some of the Ephesian believers had infidel wives, or 21 Bes another ' in tig God. ’ ie Web 22 Wives Pa your own husbar to the Lord. 1 ¢ 23 For the h is the head of the i aaa e of the chur because he is. er ‘of the body. 28 fina 79.) fore, as the chur subject eta | LETt See 1 HESS. 3 slaves ; as on the other hand, some believing wives, or ¢ slaves, may have had infidel busbands, or parents, | ma Wherefore, as the apostle in treating of ii dies bt n ed them universally, he intimated to the hat duties were to be performed from a regard to t equal fidelity towards their heathen cei as t 0) were Christians. Ver. 22. ds to the Lord. This expression i civil affairs, and more especially 1 in the manag family, the husband stands in the same relation to his wife, as nk does to his church. First, as Christ is the head, or or of church, so the husband is the head, or governor of ae 4 therefore, in guiding the house, the jeapta ought to conduct he according to the will of her husband. _ Next, the husband’s a £4 P t C4 EPHESIANS. 413- usbands, Love 25 On the other hand, husbands wives,’ even love your own wives, and not other also loved the women, cherishing and nourishing » and gave him- them, (ver. 29.) even as Christ also her ; loved his spouse the church, and gave himself to die for her. the mightsane- = 26 That he might sancti tify her and ig cleansed ‘fit her for becoming his spouse, bath ' of wa- having cleansed heremblematically by with the word.” baptism, as brides are wont to be ~ cleansed with a bath of water, and iy _ with the word from the superstitions of Judaism and heathenism. he might pre- 27 Christ thus cleanses the churchy, to himself, g/o- that at the day of judgment, \Rev. hurch not hay- xix. 7.) he may present -her to himself, the wife, like Christ’s authority over the church, is founded which he bears to. her, the protection which he affords provision which he makes for her of all the necessaries nces of life. This sentiment the apostle expresses more following 23d and 24th verses.—The apostle’s reason- assage plainly implies, is if a husband refuses to his ove, and friendship, and protection, which her relation to wife entitles her to, he thereby vacates the obligation on : submission to him is founded. 5. Husbands. love 3 your own. wives, even as Christ also loved In what follows, we are told, that Christ gave himself rchy that he might sanctify her): herefore, if hus- © love their wives, as Christ loved the church, they must t promote their faith and piety, and not separate from ~ use e they. are of a different religion. On the contrary, by _ erforming every duty towards the unbelieving or ey may hope to gain them to the ways of God. 4, 16. where this argument is pressed. laving cleansed her, rergp, with a bath. In this sense the word Asgor, Bell. viii. G. § 3. where, speaking of ae springs near the castle Macheerus, he says, that d, they make Aszgoy nd:sov, a most pleasant bath.” In other passages of scripture likewise, the ‘uths contained in the word, are represented as cleansing men from sin. Tit. iti. 5. 1 Pet. i, 23. ent aaron ig he py to his apostles, John xv. 7 ea met commend ai ty at ducts Modi: with t splendid apparel, Ps. xlv. 13. But Christ by his-own by iain having purified the mind of the church, hath 414 glorious, not with attire but with the beauty of holiness, a church, not having spot, or wrinkle, or any im- perfection, but that she may be per- fectly amiable, both in mind and body, being holy, and without any blemish. 28 Since Christ loves the church as his own body, so ought husbands to love their own wives as their own bodies, on account of their affection- ate services. He wholoveth his wife, laveth himself : He promotes his own happiness. 29 The wife being a part of the husband’s person, he ought to love her as himself. For no man in his hath thereby rendered her most beautiful, and a fit object ¢ fection.—This presentation of the church without ie t Hence the apostl Corinthians, “ I have fitted you for one husband, thar sent you as a chaste virgin to Christ,” 2 Cor. xi. "2. In this descriptio will happen at the general judgment. 2. Not having spot or wrinkle, &e. EPHESIANS. ing spot, “a any such thin and without b 28 So ought to love thee rw as their own b He who loveth | wife loveth him a 29 For no yet hated his on but nourisheth the pérhenbion of the bodies of the saints be included, as we perfection of their minds. On_ this Doddridge observe: object of the gospel is to bring all the millions of which ¢ consists, to such a state of virtue and glory, that when C survey it, there shall not be one having spot or ' such thing, to impair its beauty or offend 5 sight. idea is this ? - Ver. 28.—1. As their own lies This i is an aniied mation of Eve from a part of Adam’s body, and ane the instruction God intended to convey to mankind ‘by in that manner. rt 2. He who loveth his own wife, loveth re whose love leads him, after Christ’s example, not and cherish his wife, by giving her the necessari of life, but also to clamor g ; that is, to : her in making progress in virtue, really loves h his own happiness in the best manner. F loved and cared for, will be strengthened and her mind being improved, her conversation v greater pleasure. Withal, having an high. esteem of | er she will submit to the hardahipe of her inferior station, fulness:—The apostle urged the Ephesians to love thie ™ cause the Asiatic nations being extremely addicted to many of them held their wives in little estimation. ith it, as even the { the church : Ir, 254.) Because members of his his flesh, and of s. (See ver. $2. (A 1 vers) For reason * shall a man is father and mo- shall be glued fe, and the two me one flesh. he church. and. flesh 0 evers, “ - v. EPHESIANS. 415 right wits, ever yet hated his own * body, but nourished it with food, and cherisheth it with clothing, as even the Lord, by his ‘powertul govern- ment, nourishes and defends fhe church. 30 This he does, because ba can say of his church, what Adam said of Eve, that we are members of his body, being of his flesh, and of his bones. ' $1 For this reason, that the wo- man is of the man’s flesh, and of his bones, shall a man leave his father and his mother, and shall be closely united to his wife, and by this union, the two shall become one person, loving one another entirely, and having the same inclinations, and the same in- terests. 32 This close union of the first man with the first woman, on ac- count of her being formed of his bones and flesh, is a great secret. But in so saying, J speak of these things as they are emblems of Christ, ee of the church, This n mystery is great, but I speak concerning Christ, and In the Vulgate version, the first clause is aslated, Sacramentum hoc magnum est. n which the Papists have set up marriage as a sacrament. ostle calls the formation of Eve from Adam’s body, and : with her, and the intimate union established between marriage, a great mystery, because it contained an im- tical meaning, concerning the regeneration of be- their union with Christ, which hitherto had been kept ich he had discovered in the 30th verse. what Adam said ‘concerning | Eve, “ This now is bone my flesh,” the apostle says concerning e are bone TOE Ris bones, and flesh of his fe aed parts of his body the church ; and by this n of A am’s s words concerning Eve, to Christ and to his e insinuates, First, That the Setxiation of Eve, of a rib Adam’s body, was a figure of the regeneration of be- y the breaking o ” Christ’s body, mentioned ver. 25. That Adam’s love to Eve on account of her being formed p> was @ figure of Christ’s love to believers, because they are . And it is the sole For there, Se- ~ 416 EPHESIANS. 33 Therefore also, Jet the conside- 33 (Maw, fation ot whet God himself said fore, also, let e at Adam’s marriage with Eve, lead of you in par : every one of you in particular, so to love his own wit love his wife as himself, aah ies self; and the vy are become his body, as is observed ver. 30. Thirdly, T marriage with Eve was a figure of the eternal union fC Shi believers in heaven, mentioned ver. 27. For he left h is] be united to his church. : In giving this emblematical representation of nd IcIe the apostle has not exceeded the bounds of Leonora | In age, neither the art of writing, nor any permanent m veying instruction being invented, it was necessary to striking actions and events as cogil not easily be cag a of the instruction intended to be perpetuated. this supposition, Adam, in whom the human race: be tural image of Christ, in whom the human Bi A api and his deep sleep, the opening of his side, and the for Eve of 2 rib taken out of kis side, were fit emblems of death, of the opening of his side on the cross, and of the tion of believers by his death, The love which Coal towards Eve, and his union with her by marriage, wi images of Christ's love to believers, and of his eternal u them in one society after their resurrection. And Ey who was formed of a rib taken from Adam’s side, was. image. of believers, who are regenerated both in their their mind, by the breaking of Christ’s side on the ci the circumstances which accompanied the finden of i &t emblems of the formation of the church, e may su] were brought to pass to prefigure that great 3 an figuring it, to shew, that it was decreed oe God ‘from, th ginning. ean " The aptness, however, of these images, is not tl supposing that the formaticn.of Eve, and her in paracise, were emblems of the regenpsabiga death of Christ, and of their eternal union v singular manner in which Eve was foal ber marriage with Adam, “ ‘Therefore sh: and bis moiher, and eleaee to his wife, strongly lead to that conclusion, Eve ) ; ef the earth, as all other living things were 1 Adam himself) but of a rib taken from in a deep sleep. Now for this diversity, what sez 25 on ed, if that which the apostle hath suggested is not ther, unless some deep instruction were co un of Eve, what occasion was there for Adam, at his r her, to declare, “ This now is bone of my bones, : flesh ; she shall be called woman, because she was py — les EPHESIANS. | a1? reverence HER every thing in speech and behaviour towards her, which is tyrannical, harsh, and bitter ; amd on the other hand, let the wife take care to reve- rence, and obey her husband. ; sonia a man leave,” &e. for although the taking of Eve dam, might be a reason for Adam’s affection towards her, reason for the affection of his posterity towards their wives, e not so formed. ‘he reason of their love to their wives, is g creatures of the same species with themselves. This sht have been, though like Adam she had been formed of t of the earth. Wherefore Adam’s declaration concer ning g taken out of his body, end concerning his love to her on unt, was intended for some purpose peculiar to himself ; he was a type of him who was to restore the human race reaking of his body on the cross, and who on that account, em and will unite them to himself for ever.—Upon the the formation of Eve, and her marriage with Adami, and his and union with her, because she was taken out of his side, declaration, that on that account all his posterity should wives, and continue united to them through life, an union es not subsist among other animals, are events so singular, not see what account can be given of them, unless with le Paul; we stippose, that agreeably to the most ancient ‘instruction, God intended these things as figurative re- tidns of the regeneration ‘of believers by the death of Christ, s eternal union with them in heaven; and that Adam and taught by God himself to consider them as such. small confirmation of the apostle’s emblematical interpre- of the formation and marriage of Eve, that in sctipture we ‘ iety of i ene and expressions founded on that interpreta» or example, Rom. v. 14. Adam is expressly called a wpe of o was to come, on which account, 1 Cor. xv. 45. Christ is Adarn.—Next, the paholen. church consisting of be- dll nations, is called che body of Christ, and the members o be, members of his body, of hus flesh, and of his m to the formation of Eve, the emblem.of the church. | of a rib taken out of Adam’s body during , so believers are regenerated both in mind and body, one great society, and united to Christ as its head the breaking of his body on the cross. Thirdly, memati meaning ‘of the formation of Eve, our Lord, I he instituted his supper. For instead of ap- alban only of his death, he appointed'two. And in ‘the first of them, he expressed himself in iches mabe ‘that he had his eye on what happened to Adam when This & as ‘my body which is broken for you, for yout , the eternal union of the regenerated with wi G Christ 418 EPHESIANS. Veew. Christ after the resurrection, is called a m the new Jerusalem; that is, the axhabitants of the ne society of the redeemed is termed she bride, the Lamb's w: the preparing of men for that happy union, by introduc 4 to the church on earth through faith, and by sancti: through the word, is called, 2 Cor. xi, 2. a fitting them for band, that at the resurrection, they ey may be presented « a che Christ 5 in allusion, I suppose, to the presenting of order to her marriage with him. And to shew chit in sion, the apostle’ had the figurative meaning of Eve’s \a his mind, he mentions, ver. 3. the subtl of the devil in Eve.—Finally, the union of the Jewish f gure of the catholic church, consisting of Aes ee od | tions, is by God himself termed, a marriage, Jet. iii. iis B 8, 32. and God is called the husband of that people, Is. fi theit inion’ to him ay the law of Moses, is poi The day espousals, Jer. 11. d rhatlaad, Bh sich CHAP. VI. og View and Illustration of the Precepts and Di : _ Chapter. fs apostle having explained the duties of bands, proceeds to the duties of childr 1 ver. L—4. Then to those of slaves an — and with this he finishes his account of in it is observable, that here, and Col. i iii] along with the duty of the inferior as ; ise 1 Pet, iti. 1—7. perhaps to teach. “Us, chee Sap t b of the inferior towards his superior, is not only a m: ‘greater difficulty, but is necessity to. entitle Sr oapgee regard of his superior. ae Having delivered these precepts, the apo Ries to the Ephesians, to be stron of all their duties ; which he enforced by other deep article ‘of the mystery of | angels are leagued together against m pied in tempting them to sin, with a 10—12.—But that the Ephesian rified with this discovery, the apo cellent defence against the attacks nished them with, in the complete vided for them, ver. 13—15. fellas r mour of God. 5 ; Next, the apostle begged’ the yin to pray f he might be enabled to speak plainly dat boldly. in EPHESIANS. | el, when brought before the emperor and his minis- om hich it seems he expected would happen soon, ver. 19, it to free them from their anxiety on account of the 2 was exposed to, he told them, that he had sent Ty- 419 2a 5, to. give them information concerning his affairs, ver. retnr Oerinra as a token of his love, he gave to them, and to 2 of Asia, who were sincere in their attachment ord Jesus Christ, his apostolical benediction, ver. 23, 24. e~ ae your ‘parents ‘Le ere Honour thy- father nother, which is the con mandment (% 4 with a om t it may be well and THAT long lived is a just. itisa pesger oes ot cae Vi 1 Chil- - CoMMENTARY. ‘CHAP. VI. 1 Children cbey even your unbelieving parents in every thing FE Be with your duty to the Lord : for this is just. 2 In particular, the law of Moses saith, Honour with obedience, and if need be, with maintenance, thy fa- _ ther and mother, which, I observe, is the first commandment in the deca- logue, with a promise. $3 For to this commandment, these promises are annexed: Thai it may be well with thee: and that thou mayest be ling lived in the land of Canaan. 4 Now, fathers, do net provoke _ your children to wrath, by cruel usage 5 (Col. in. 21.) but bring them up in that wholesome discipline and in- struction, which the Lord hath pre- scribed ; Consisting in moderate cor- rection and affectionate persuasion, ; That children should obey their parents in wiul is right i in itself, even although proper return for the maintenance and educa- from their parents : = as it is enjoined f ¢ eT ia regulated state. Which is the first c ment there is a promise of mercy to them who keep dmen par ae but the fifth is the first command- h bath a ‘promise annexed to it in particular. concerning the promise in the law to those who honoured rents, the apostle made, to shew that the honouring of pa- cexptable to importance to a the well-being of so- 1 to es the parents be commandment with Epica In the This ob- Ver, 420 5 As the gospel does not cancel’ the civil rights of mankind, I say to bond servants, obey your masters, who have the property of your body, with fear and trembling, as liable to be punished by them for disobedience : Obey also, from the integrity of your own disposition, as cheying Christ. — 6 Do this, of merely when their eye 15 on you, or they are to examine ‘ your work, as those do whose sole care as to please men: but as b.md-men o Christ, doing the will of God in this matter from the soul ; that is dili- ently 7. WV ith cheerfulness do your duty to your earthly masters, as servants to the Lord Christ ; for in serving them faithfully, ye serve him; and there- fore do mot consider yourselves: as servants to men only. 8 And that ye may be supported under the hardships of your lor, re- collect what your religion teaches you, that whatever good attion any man does, for that, though he’ should receive no reward from men, fhe shall receive at the judgment a reward from Christ, whether he be a slave or a freeman, ~ 9 And masters behave in the se same benevolent conscientious manner to- wards your slaves; give them all 2, mou things necessary with goosl- will, not ening, * aggravating the miseries Of their the master Wer. 5. As to Christ. note. Ver. 9.—1. Moderating threatening. translate this, forgeving the threatening, the punishment y ye th The Syriac version hath here Remutiete illis delicta. ~ EPHESIANS. ‘YOUR masters and trembling, in ‘ By mentioning and the following verses the slave’s subjectio ic hath mitigated the hardships of slavery. — both the master’s power of commanding, @ at to obedience, are limited by the law of Christ. Seg. 4, 5 (Awdor) Servar Col. ° iil. 923 no to the flesh, vit tegrity of Hee ie Career! Wy oi vants of Christ,” will of God fre soul ; err iii 7 “With gooc acting as Servants | Lord, and Hor to ONLY. ee 8 Knowing, tl ever good Wo. a doth, ‘FOR t recerve of whether HE ‘BE or si an ne Se Me -* at sing a » died etka vt thr Ver. 8. Or a free man. By this appellation, Gaye in ; ders a servant who is not a slaves @ hired Servant. Avevres rH an . Vi. EPHESIANS. 421 ‘selves, 1s in heaven, condition by the terror of punish- spect of * persons is ment, but moderating threatening, h him. (See Col. knowing that the Lord even of you yourselves is in heaven on the throne of God, and that in judging his servants, respect of persons is not with him : He will reward or punish eve- ry one according to his real charac-, igs ter. nally, my bre- = 10 Finally, my brethren, be strong be.” strong (#, im the performance of your relative ugh the Lord, duties, through the assistance of the rough the pow- Lord Christ, and through his mighty might. power exercised in the government of the world, for the purpose of de- fending you from your enemies and enabling you to overcome them. | Put on the pa (11 Put on the complete armour, armour of God, ' prepared by God for you, that being may be able to covered therewith from head to foot, ainst the crafty ye may be able to stand firm in the the devil. © day of battle, against the subtle me- aspect ob persons | is not with hits See Rom, ii. 11. note. jostle’s meaning is, that in judging men, Christ will shew no fo any gne on account of his former condition or station, but every tyrannical unjust action by whomsoever committed, ey lived in or out of his church. —1: Put on ake complete armour of God. By anling the : many, as teed in a dan; grcus warfare ; ; and I think, 3 their virtues, with the complete armour fabled by the hea- is, to have been fabricated by the gods, and bestowed on avourite heroes, That armour was vastly inferior to the com- our of God. For i in the first place, The Christian’s com- 1e i cieieani er % _ the other, is mere fiction. In ) lace, The armour said to have been given by the hea- isting of brass and steel, could only defend the body o who was covered with it 5 luis the complete armour giv- e true God, consisting of the Christian virtues, is useful for ling | the mind of the faithful against all the temptations with ‘their enemies attack them. In the third place, The complete t God, gives strength to the Christian, soldier in the-battle ; re is far preferable to any armour made of metals, which end but cannot strengthen, the body of the warrior. See 1 . 8. notes, 2, Against 422 EPHESIANS. thods of the devil, contrived for your ete diticiliely destruction. ue ‘a 12 To be thus completely armed, 12 For we is absolutely necessary. For we not (e@-) swith fight not with fiesh and blood only, the blood * owzr, bul idolatrous rulers’ and other wicked governments, with men of the present age, but with the ets, 3 with the rul highest orders of evil angels ; with such the darkness ° of them in particular, as rule over the world, # * AND 1 élind idolaters of this world, and with rally, ; ti such inferior wicked spirits, as by : 2. Against the crafiy ways of the devil... Fe By sways of the devil, the apostle means, not simply the tem which arise from the motions of the flesh, the love of pleasu fear of persecution, the contagion of evil ex the s of the wicked, the sophisms of the philosophers and of the un ing Jews, and ‘the false glosses of heretical teachers in the har self but all these temptations, as prepared and pointed aj | agains by suck skilful experienced: and malicious enemies, as t his angels. Accordingly itis added in vealiesiegiin wrestle not with flesh and blood only, but: powers, &c. of whom the devil is the head. — te @oicy si Ver. 12.—1. We wrestle. As the apostle, vente a sians, ver. 11, 13. to put on the whole armour of God, rey them as about to engage in battle; The wrestling ment verse must mean, not wrestling properly so cz instead of wrestling clad in ici Ceneks ; naked. “Spies ype 2. Flesh and blood, is an Hebraism denoting mankind i ge Thus, Matth. xvi. 17. “ Flesh and blood h i but my Father which is in heaven :” That im it to thee. Wherefore, i in the verse under» blood, as standing in opposition to _governm wicked spirits, signifies wicked men in general, posed the gospel and persecuted its professor 3. But with governments, with powers. ~ Thes from flesh and blood, which is an ae rma note 2. cannot be the governments and powe evil angels, who have these appellations g viii. 38. either on account of the power which rulers of the darkness of this world : Or, on 4 : of and autherity which they possessed before they w re cast © ven. , use! - hat ego 4. With the rulers of the Birdies of this world. Seer yh note 3.—Syriac, aaverius possessores mundt Aujus tenebrosie K Togas, nnd ipatentes. God is called Tlavrexearag, ¢ omnipotens, over all, because of his uneoritrolable power in governing verse. But evil spirits are called Kospeoxgatepas, rulers of this Wa EPHESIANS. 294 the permission of God, have taken up their residence zm the aerial regions, that they may the. more convenient- ly assault us. See chap. 1; 2. note 2. and 2 Pet. i ni. 5. note 1. ae the dominion which, ro the permission of God, they exeré limited to the Bebine te of this world, that is, this weit darks norance, wickedness, and misery, and which is the habita- prison assigned them, until the judgment of the great day, 6.—By the rulers of the darkness of this world, Doddtidge ds the heathen rulers ; and by flesh and blood the Teketwigks Bad © d with wicked spirits ; Syriac, spiritus malos. So the phrase lem Tag mrongies, should be translated : for avevgeerixa, spiritual put for mveyware spirits. See Ess. iv. 20.—Momgm, wicked- roperly signifies malice goined with cunning, and is titly men- he characteristic of those wicked spirits with whom we nd is a quality so much the more dangerous that it exists in ngs whose natural faculties are very great—By spiritual wicked- heavenly places, Chandler understands, fa/re pretenstons to in- 2 the church.—The critics observe that the repetition of the on wees, with, five times in this verse, is very eee haticel: as the length and difficulty of the battle. 1 the heavenly regions. Ev to; exxgunec. This I think is the the air, because chap. ii. 2. evil spirits are represented as ; the air, which the Hebrews called heaven, and the first ~he account of the spiritual enemies of mankind given by ile in this passage, is agreeable to the doctrine of the other writers; particularly John, who represents the heathen en up to idolatry and wickedness, as lying under the do- the devil, 1 John v. 19. And without doubt, it was by estions and temptations of evil spirits, that mankind were srsally seduced to idolatry. Wherefore, since the professed he gospel was to destroy these evils, it is certain, that the his angels would oppose its progress, by stirring up herents to persecute both the preachers and the believers revelation.— The combat which the first Christians ainst the devil and his subjects, the abettors s with “great propriety ascribed to the Ephesians, was the very throne of idolatry, by means of the I Nae performed with the greatest splendour and ites, in the most magnificent temple in the world, and 5 ies concourse of priests, votaries, Heat eeeticrsahall sorts. cal works, the peculiar contrivance of the devil, seem Sas wrote this epistle, to have been practised at ‘than in oe other city, or country in the world, Acts RENE? SBREARO my Views 424, 13 For this reason, that ye wrestle with evil, spirits, as well as with wicked men, take up the complete ar- nour of God’s providing, that ye may be able to resist these malicious adver- saries, in the evil day of temptation, chap. v. 16. and they having fully practised every stratagem to ruin you, ‘that ye may be able fo stand firm. 14 Stand then, having your loins girded about with truth, as soldiers are girded with the military belt, and having on the breast-plate of vighte- ousness, as a defence against the ca- lumnies with which the wicked at- ’ tack your reputation. 15 And, like soldiers who defend their legs and feet with greaves, have your feet shod with the prepara- tion necessary for preaching the gospel © of peace. 16 As soldiers have their shields, which they turn every way, for the defence of their whole body, so, ever your whole body, take up the shield tioned Ma ee as a distinct part of ae Christian a iruth, cannot mean in this plate, those truths which are th of the Christian’s faith ; but a true or unfeigned Christian faith, in oH to that which is hy; sincerity in the profession of their faith, the whole mind would be invigorated, and thembeten put ina EPHESIANS. — C . the shield of f 13 For this re up the complete ari God, that ye x ble to resist in ! day, and THEY fully wrought e. to stand. % ‘ Ae 14 Stand, 7 L ing your, ese about with having on th plate of right UST (See Isa: lix. 17. a 15 Arid | havin, feet ee old the preparation gospel of ae 18 Qoenea ness for action: just as a soldier who is girded wi the m lita: is fitted either for fighting or for retreating. 2. Having on the breast-plate of righteousness. sage, 1 Thess. v.'S. this is called the i ee of. As Perhaps the apostle jn Isa. lix. 17. where Messiah is said to have put breast-plate ; that is, by the uprightness of his co sciousness thereof, he defended himself from being me See the note there. lumnies and ee of the wicked. “Ver. 15. The preparation of the gospel of peace, means, | which in the first age were necessary to those who travel the world to preach the gospel, namely fortitude, perse For these qualities 1 preservative against the evils to which they were exposed.— » activity. government, and peaceableness : thinks eromewsse should be translated In the p EPHESIANS. 425 e wicked one. of faith: the firm belief of the _ doctrines and promises of the gos." i ~ pel: with which ye will be able to bon Dee extinguish all the fiery darts, that is, Spe ees. the-mostideadly pene one of the Be Vie hia devil. ve the 17 And as soldiers ena helmets » ation, '(see to sesure their heads against strokes, note2.and and swords to annoy their enemies, the Spirit, receive the helmet of the hope of sal- word of vation, which will defend you a- R - gainst the fear of death. dnd the Pe xe spiritual sword, which is the word of int God, that therewith ye may put your © Poe enemies to flight. rb: Extinguish all the Mery darts. Anciently, they ga in the form of darts and arrows, which they kindled g their enemies. These were called reaq memrvenpcvee, y darts. And in battle they were received by the sol- ir shields, which were covered with brass or iron, in or- em, or: prevent their effect. — ve. The devil is called 4 none, the wicked. >e, because in him the most consummate ma-, are - joined. See ver. 12. note 5. . And receive the helmet of salvation. In the parallel Thess. v. 8. it is, And for an helmet the hope of salvation. 1 ree on cng ree The helmet was for Fak detence of the G ' Spini , which, is Py: word of God. Here he word od, she sword of the Spirit, because it ati of the Spirit; and because ihe doctrines, ‘the word of God, are the most effectual enemies ‘to flight. _ OF this efficacy of du tious example in our Lord’s temp- the devil to fight by quotations the Old Yestament. —Beza observes, that all ur of the ancients, are elegantly intro- it of the Christian’s ,complete armour. artis called by tae Greeks Gasng, and by ered the two parts of the breast-plate 1st plate was the secon nd article of the 3H complete 496. ° EPHESIANS. 18 And as soldiers distinguish pet other by watch-words, let your token of distinction, as fellow-sol- diers of Christ, be prayer in the name of Christ. Therefore, with all supplation for what is good, and deprecation of evil, pray at all seasons with earnestness: and for this very purpose, watch, like soldiers on guard, ‘with the greatest perseverance in “~~ or jor all the Feith aful, m: complete armour, and consisted of two pieces ; the one rez ich the neck to the camel and the other hangisg from thence knees. The former was called Sweag, the latier Copeee. Ace : in the parallel passage, 1 Thess. v. 8. the breast-plate is sait sist of two parts ; faith and /ove-—Next to the breast-p greaves, which made the third article of the complete | 2) ‘were called by the Greeks xumeides, and by the Latins ocree, a of gold, or silver, or brass, or iron, and were designed to 0 de legs and feet against the strokes of stones and arrows, The had greaves of brass upon his legs, 1 Sam. Xvi. 6.—The ticle of the complete armour was the helmet, V : of metals of different sorts, and was ‘used to ¢ the strokes of swords and missile weapons.- the shield, and the whole body is completely was sometimes round, and sometimes Re thick leather. Thus the shield of bulls hides. Sometimes the shield was See plates of brass or steel. But besides the defensive armour just n weapons were likewise necessary togrender the plete ; particularly the sword, which was used while the shield was held on the left arm. hig hie or javelins; mentioned ver. 16. bt Ver. 18.—1. With all suppheation gad deprislias aeorivyns and dsnewws, which 1 have translated si cation, seem naturally, as Chandler remarks, of what is good, and the deprecating what 18% the first/of which si ignites wishing, and the they were to do zx the Spirit, that is, either w sincerely and fervently, (Ess, iv. 56.) Or, acco of God should excite and move them.” = 2. Pray at all seasons in Spirit. 1n confr of ‘tion in the commentary, I ne en that our meas in Ananias to distinguish Saul as his disciple, by the wa token of his praying, Acts ix. 11. “ Enquire in the h for one called Saul of Tarsus, for behold he prayeth in 3. For this very purpose watch, with all perseverance and y be given me g of my mouth, ess, tO make which I exe- eof an ambas- | Aves) i” a@ that I may speak o 168. ) concerning it becometh me to / (See Col. iii. 4.) ou Sake ye also the things re- ee, ' and what ‘Tychicus, a EPHESIANS. 427 16 Fispecially fw me, that ii . open my mouth im my own defer before my judges, eloquence m. a e given me with boldness, ta make enswn the mystery of the gospel, (chap. i. 8. note,) the doctrine of the gosp-l hitherto a secret; namely, that men are to be saved through faith, with- out obeying the law of Moses as ne- Cessary to salvation. 20 For publishing which mystery T execute the office of an ambassador of Christ chained: 1 say that I muy speak boldly, concerning the divine ori- ginal of the gospel, and concerning the salyation of mankind through faith 5 as it becemeth me to speak, hi am the ambassador of so great a Prince. 21 Now that ye Ephesians also may know the things which have happened to me, and what I am doing at present, Tycfocas; a Christian brother, greatly . . The first Christians constantly prayed for each other. an cast into prison, “ Prayer was made without the church unto God for him,” Acts xii. 5. And their answered ; for he was miraculously delivered by an an- . Seah biker instances, led the disciples to expect great : from the prayers of the faithful. ed the brethren to pray for him, as in ver. 19. See Col. iv. 2 Hence Paul himself often . For which I execute the office of an ambassador in a chain. aa accused of no crime against society, but only of ¢ Jewish religion, Acts xxiv. 5. xxvi. 31. he was allow-— to live in-his own hired house, with a soldier who kept y To this soldier he was tied with a chain, fix- wrist, and fastened to the soldier’s left arm : and the g of a convenient length, the two could walk together with and preachi ever the apostle’s ae called him. The soldiers who ty no doubt reaped great benefit from the apostle’s —1. That ye me may know the things relating to me, &c. We have this expression likewise, Philip. i. 12. Lhe eans, that he wished the Ephesians as well as the Philip- Colossians, to know what success he had had in preaching. ©, what opposition he had met with, what comfort he enjoyed sufferings, what converts he had made to Christ, gar in 2 what 428 _ EPHESIANS. beloved by me for his many excellent belo: qualities, and who besides is a reid faith: ful minister of Christ, will make known Lord, w: ly to you all things, ; . a 9H all tt what manner the evidences of the ‘ect affect the minds inhabitants of Rome. ~ 2. Tychicus—wwill make known to you all things, &e. This is a clear confutation of those who hold, that this epistle o1 had a general inscription, and was darected to no particu ve Fer how could Tychicus be sent * to the saints w r the believers in Christ Jesus” in all countries, to ‘mak the apostle’s affairs, and thereby to comfort their hearts ? I dent, therefore, that this epistle was sent to the saints of se cular place.. And who should they be, but the saints at. to whom, as Dr Lardner has shewed, by the consent of all cient MSS, and versions, it was incised ? Tychicus and Trophimus are mentioned, Acts xx. Avan nong who accompanied Paul to Jerusalem. Whgee ital as he v on his way thither with the collections, which he had receiv the Gentile churches for the poor of the saints in Judea, v suppose that Tychicus and Tropimus were of the num messengers, whom the churches had deputed to attend 1 when he performed that ministry. In. the above qu these two are said to be of Asia: “ And of Asia T Trophimus.”—Acts xxi. 19. Trophimus is called an | Perhaps Tychicus was of the same city ; which may have be reason why the apostle sent his letter to the Ephesians by hi he might comfort ther hearts by making known to them the which had happened to him in Rome, and what he was di —But whether he was an Ephesian or not, the ers Tychicus, That he was a beloved brother, and fait. ‘Lord, sheweth that he was deservedly honoured ieee sion. ‘Lhe same character Paul gave of Tychicus to the chap. iv. 7. “ All things concerning me, ‘Tychicus, a be ther and faithful minister and fellow-servant in the Lord, wil known to you.””—When the apostle, after being released first confinement in Rome, visited the churches of Asia, he ¢ Titus to come to him from Crete when he should send to I temas or Tychicus, to supply his place to. the Cretian | Tit. ui. 12. “‘ When I shall send Artemas to thee or T y make haste to come to me at Nicopolis, for thete I have d ed to winter.”"—In like manner during the apostle’s se me prisonment at Rome, when he desired Timothy to come from Ephesus, he wrote to him, 2 Tim. iv. 12. t Tychicus | sent to Ephesus,”? probably to direct the ehurch there d prin mothy’s absence.—These are all the particulars which the tures have menticned concerning Tychicus. They are few ber, but they are sufficient proofs of the great confidence whic a} EPHESIANS. 429 Whom I have sent 22 This person, so estimable on "this very pur- account of his character, I have sent at ye may know to you for this very purpose, that ye may s,andtHatThe know my affairs, and that he may com= comfort ig hearts. _fort your hearts, by the account he shall give you of sige thing relating ; to me. eace fo the bre- 23 After the manner of the and love with priests of old, I bless the church at , from God the Fa- Ephesus, pee be to the brethren there, ind the Lord Je- and mutual Jove with increasing faith 1S Seat from God the Father, and the Lord iF Jesus Christ. race BE with all 24 I give my benediction also to ho love ‘our Lord the brethren in Asia, The favour of Christ in sincerity. God be with all them who Ave our placed in him, on account of his ability, faithfulness, and he cause of Christ. 23. Peace to the brethren. It hath been said, that if this e- as directed to the Ephesians, it is difficult to understand he apostle contented himself with giving them a general salu- without mentioning any of his numerous acquaintance and ; with whom he had been intimate, during his long residence hesus. But the answer is, there are no particular salutations. apostle’s first epistle to ‘Timothy, notwithstanding ‘Timothy Ephesus when it was written. And in the second, there are utations to Prjsca and Aquila, the apostle’s fellow. labourers, vere in. Ephesus occasionally, and to the household of Onesi- 3, On account of the great respect which the head of that fa- had shewed to the apostle during his second imprisonment in 2 Vim. i. 16.—In like manner, there are no particular salu- n the epistles to the Galatians, the Philippians, the ‘hessa- and to Titus ; because to have sent salutations to individu- ‘churches where the apostle was so generally and intimately nted, unless there had been some very special reasons for sucia ions, it ‘might have offended those who were neglected. On hand, to have mentioned every person of note in these vould have taken up too much room. In writing to the . he case was different. T he apostle was personally un- ( most of them. “And therefore, he could without of- the rest, take particular notice of all his acquaintance. See ietibehixcd- to Rom. xvi. 24.—1. Who love our Lord Fesus Christ in sincerity ; Ev o- ¢, literally, zn incorreiption. Our love of Christ, like cur love s founded in our knowledge of the excellencies of his cha- and of the benefits he has conferred on us; 5 and consists in mand iia And shews itself by out imitating him, and our 4300. Lord Jesus Chyist i in testimony that < and prayed in this hs ‘isn sentiments, I ine a ¢ with an Lord oS ‘ee in incorru 2. Amen, This is an H ebr this word the Jews meen all speeches ; in which they were fol thus signified, that the hoi ‘God or men, were their } i. 18, note ie ~ "9 be 14 ‘ A A ; LITERAL TRANSLATION ie neg 4 i _.. ST PAUL'S EPISTLE aa ya . “To THE PHILIPPIANS, ty .. “git B.S-6A.¥.. Vil On the Mediation of Christ. annot view the present state of the world without ing notice of the misery and sin which prevail in it. th would be a wilderness, were it not cultivated with and labour. It nourisheth a number of plants and noxious to man. The fruits forced from it by human e oftentimes destroyed by inclement seasons. Men, inhabitants, are many of them excessively wicked ; wickedness is productive of much misery to them- ie present life, and to others who are affected by it. all of them are naturally liable to a variety of painful and to death. , ; disordered state of the world, hath been the occasion anxious speculation to those, who, fancying that ght have been so ordered as to exclude all evil, both and moral, have considered the admission of sin and j any system, formed by an infinitely powerful, wise, ome being, as absolutely impossible. Hence the Fersians, and after them the Manicheans, to account present disordered constitution of things, affirmed, that was the work of two independent infinitely power- es, the one good and the other evil.—Others of the accounted for the evils which are in the world, by ing that mankind had existed in some prior state, and re p ished here for the sins which they committed in their " oie pte-existent, 4 * so | 432 ON THE MEDIATION Essay VIS et ry pre-existent state; and that their punishment is purify and reform them. This was the doc thagoreans, and of some of the Jews, John ix. third sort.of reasoners, not satisfied with ir of tions, maintained that the world hath existed fi ; successive generations and corruptions, in the m m it at present, without any first cause at all. pinion of the Aristotelian atheists. —A fo that the world owes its origin to w. tous concourse of atoms; and that i intelligent principle whatever. This Epicureans, who, to avoid the odium of e popu: tended indéed to acknowledge the existence of gods, nied that they made the eae or took a concern \ in its affairs. : Meet og In this uncertainty, or rather darkness; concerning of the world, revelation hath seasonably wer sureth us that there is but one HES cause of all not only infinitely powerful, but infinitely good: " beings in the universe derive their existence from hi him, solutely dependent on him, and subject to his Site nt what ever evil exists in the world, is the natural conseq that freedom of will with, which. God orig rational creatures, in order to render them 1 ble agents: And that the first parents | 1a1 their ‘liberty of action, subjected the ia to sin and death, by one single act of disob remedying these evils, God was gracious nal plan, to appoint the mediation of his eau nal consequences of sin are so far prevented, th zake place im all cases. For, as many of mankire ered by him from the power of sin, shall at livered from its punishment, and be fe t fection and happiness, greater than if th ey ‘The mediation therefore af Christ, by 1 Ww. evils which were introduced into the yo bedience of the parents of the human 3 race to deliver mankind, first, from the power, a punishment of sin. enc sacra Sect. 1. Of the Mediation of Christ as Mg whereby nal consequences of sin are so. far prevented, that they Fina place.among mankind universally ~ wi iy ‘To prevent the, penal consequences a sin from among mankind universally, revelation assureth us, tl ef God, by. the appointment of his Father, ‘made f Dp OF CHRIST. 433 . sins of mankind by sufferings and death in i human 3 that is, by his sufferings and death he ‘hath rendered it ' with the character of God, as the moral governor of yorld, in certain cases to pardon: sinners. For we are told, in. ee That “ as by the disobedience of one man, Adam, sin into the world, and by sin death—So by the obedience an, Jed Chicise, righteousness entered into the world, and by sness, life;” that is ,an opportunity of becoming piled. obtaining life, was granted to mankind on account of the e of Christ. . th s account of the ruin arid recovery of the human spe- ious objections have been made. And Jirst, It hath been ed, That to involve all mankind in sin and misery, on “aay a disobedience to which they were nowise accessary, tow righteousness and life, or an opportunity of ob- hese blessings, through an obedience in which they had rn, ate both of them contrary to our natural ideas of se and goodness of God. s objection, however, i it is a sufficient answer to observe, he very same constitution taketh place in the present state ags. For we see evils brought on the innocent, and fa- mmunicated to the guilty, through. actions in which r the one nor the other had any hand. Thus, the miscon- of kings and rulers bring misery on their subjects, who are sary to their follies. The sins of parents, in like man- poverty, diseases, and even death, on their innocent ldren.—On the other hand, the witless and justice of net 2s are productive of happiness to their people : The vir- Iso and heroic deeds of parents bring honours and riches descendants, which remain with them often to the lat- ity. ein of God, whereby evils are re brought on inno- ons, for the faults of others in which they were nowise sd 5 ; and blessings are conveyed to the unworthy, for the sds of others to which they contributed nothing, i is not tothe ideas which mankind entertain of justice and For, by universal consent, in all well regulated hu- ments, without any imputation of injustice, a similar n is established by law, through which, on the one dren are involved in the punishment inflicted on their for crimes of which the children are entirely innocent ; | the other, are made to share in the honours and re- tred on their parents, for watneD to which the ehil- tributed nothing. then, by the appointment of men, so many evils befal ent, and so many benefits come to the undeserving, on at of actions performed by others, in which they had not II. 3I the 43:4 ON THE MEDIATION the least concern, why should it be thought inconsis the justice and goodness of God, as moral et b world, to have subjected Adam’s posterity to sin and d account of his offence, notwithstanding they were in r accessary thereto ? And having subjected them to vee certainly must appear both proper and just, that he shot provided a remedy for them by the obedience of his § though the persons benefited by it, contributed not g obedience. Wherefore, the account which revelation h en of the introduction of sin and misery into the worlc dy the method in which these evils are remedied, cannot k fault with, although in either case, no regard. was had personal demerit of the individuals affected meatal both, God acted agreeably to the sovereignty of his ow To prevent any mistake, however, on this head, let | served, that from what hath been advanced, it by non nie lows, shalt iat iad! ave Teele be rewarded or punished ing to: the nature of their own deeds. For, as B. But tle observed, Analogy, part ii, chap. 5. sect. 7. @ The we ing under the righteous government of God, does indeed that finally and upon the whole, every one, shall receive z ing to his personal deserts : And the general Lee ke whole scripture is, That this shall be the completion o} vine government. But during the progress, and, for o1 know, even in order to the completion- of this’ ratral vicarious punishments may be fit and absolutely ece: And if so, vicarious rewards may also be wer phic for th end. ; Secondly, Fo the foregoing vindication of the acco nt in revelation of the ruin and recovery of the human sp 3 may be objected, that the evils, which, according to tk constitution of things, are brought on the innocent by th of the guilty, and the benefits which the undeserving through the good deeds of the virtuous, are ing me dental, owing to the natural relations by which man connected : Consequently, that no argument can be dra such a constitution, to prove, that it was consistent 1 justice and goodness of God, to subject Christ, an innoce son, to sufferings and death, for the sake either of guilty from the penal consequences of their transgres of bestowing favours on the undeserving. Trué. Such gument does not follow from that part of the “ constitut things just now explained : But it follows from anothe the same constitution, equally original and equally e For to use Butler’s words immediately following. those a quoted; ** Men by their follies run themselves into e distress, into difficulties which would ‘he absolutely f -OF CHRIST. 435. - it not for the interposition and assistance of others. mands by the law of nature, that we afford them this Ce, in many cases where we cannot do it_ without very uit and labour and sufferings | to ourselves. And we see ety of ways, one person’s sufferings contribute to another 5 and how or by what particular means, to P23sy or follows from the constitution and laws of come under our notice: and being familiarized n are ‘net shocked with it.” For exampie, many, by ces and follies, bring on themselves diseases, and a variety ents, which would oiten prove fatal to them, were it ‘timely assistance afforded to them by others, who, them that assistance, sometimes expose themselves to and.sometimes subject themselves to long and rings. Having, therefore, in the present constitu- $, instances of innocent persons suffering vojuntar- he express appointment of Gad, extreme evils, for the leviating or removing the temporal penal consequences s of others, it cannot be thought inconsistent with the ad goodness of God, in his original plan of the govern- our world, to have provided that the eternal penal con- = which he hath connected with sin, shall not in every _to every person, inevitably follow their transgression: n tha t this deliverance should be accomplished by a per- ferent from the sinner himself, who, for a purpose so be- luntarily exposed himself to the greatest sufferings for - To object against this appointment, is in reality to object God’s original constitution of nature, and against the dai- is providence in the government of the world. For, mentioned excellent author hath observed, Anal. . sect. 7. The world is a constitution or system, have a mutual reference to each other ; And there neme of things gradually carrying on, called the course re, to the carrying on of which, God has appointed us, DUS Ways, to contribute. And when in the daily course rovidence, it is appointed that innocent people er for the faults of the guilty, this is liable to the peohecn as the instance we are now considering. ely greater importance of that appointment of Chris- hich is objected against, does not hinder, but it may, lainly is, an appointment of the very same kind, with Id affords us daily examples of. Nay, if there. ie ree a at all in the objection, it would be stronger, in inst natural providence, than against Christiani- e, under the former, we are im many cases com- d even necessitated, whether we will or no, to suf- 436 ON THE MEDIATION fer for the faults of others. Whereas t! were voluntary.” tar: Thirdly, To the efficacy of the vinta an in preventing the future penal consequences of objected,’ That we do not understand ho oy such efficacy. True, we do not unders an velation hath only discovered to us the fac the manner in which ‘it is brought to pass.’ the silence of scripture, and from our i ora! in which Christ’s sufferings and death the future penal consequences of sin, his sufferings and death have that effic by. tyrannical appointment. ‘They may have ‘ tural consequence. For, to use B ii. c. 5. seet. 7. ** What has. been tion of this doctriné, even from the-app of this method of our redemption 3 7 the. authority of God’s laws, and deter e this has never yet been answered, and is, T thi: answerable ; ‘though I am: far from the whole of the case.’ But without taking ¢ tion, it.abundantly appears, from the ect i that this objection is not an objection a ainst | & against the whole general constitution of nature. — were to be considered as an objecti ages it as it is, an ieee the Mobcaee Bik not Caianrn| it to. aie so. that the nature of the case is pee observes in the same paKe, Though th most pious exercise of our Apmis ly Said: _ The presumption of this Hol oF almost lost in the folly of them: And’ the folly, greater, when they are urged, as they usually are nist th in Christianity, analogous, or like to those natural ‘of providence, which are matter of experience. — kept to, and if any part of the scripture account of t tion of the world by Christ, can be shewn: to to it, let the scripture, in the name of God, Jet not such poor creatures as we, go on in obj OF CHRIST. 437 cheme, that we do not see the necessity. or usefulness parts, and call this reasoning.” , Lo the efficacy of the sufferings and death of preventing the future penal consequences of ‘sin, it n objected, that it is unnecessary ; because sinners be- ered capable of pardon ‘by repentance, God, whose infinite; will pardon them without any atonement : ‘will in consequence of the sinner’s repentance, pre- future penal consequences of his sins from befallin before an objection of this kind is urged, the ob- “to know, whether there are any reasons which ce th / punishment of sin necessary, under the moral go- - of God. And if there are such reasons, ‘whether y be dispensed with in every case where repentance ace. And what effect the dispensing with these rea- ad the pardoning of the sinner simply on his repentance, have on the other subjects of God. To the determining questions, such a knowledge of the whole’plan of i “moral government, and of the relation of its various ‘to each: othér, and of the purposes for which, and the by which he carries on his government, is necessary, as ot fall within the comprehension of human reason. In state of ignorance, for any one to determine, in opposi- the scheme of salvation made known in revelation, that y, and will pardon sinners ee on their eae ms not a little presumptuous.) fere we to judge of this matter by a“ happens i in the ent life, we should be led to believe, that repentance will gag prevent the penal consequences of sin in the life e, For when men ruin their fortunes by extravagance, hdalth ° by excess in sensual indulgencies, it is well that repentance alone doth not remove these evil con- es of their follies and excesses. in like’ manner, when uals incur the penalties of human laws, no wise gover- ds it either reasonable in itself, or expedient for the good community, to free the criminal from the punishment ‘the wholesome laws of the state have annexed to such merely because he hath repented of them. The punish- criminals is necessary to deter others from committing e offences. Wherefore, if in the present life, repentance t found of itself to remove the temporal evil consequen- which God hath connected with vice; also, if, men them- s being judges, repentance ought not to prevent the pu- nt of crimes injurious to society, what reason hath any from the present constitution of things, to expect that ance of itself will prevent those penal consequences God may have thought fit to annex to vice in the life : come ¢ / 438 ON THE MEDIATION Essay come ? Much more, what reason hath any one, from th sent constitution of things, to expect that repentance and mation will put the sinner into the condition he w been in, if he had always preserved his innocence rq valence of propitiatory sacrifices in every age and co the world, certainly sheweth it to be the general sens kind, that repentance is not of itself su cient to pre pardén of sin; but that something besides is necessary the Deity to be propitious, even to the penitent sinner. I acknow rledge, indeed, that the prevention of the | sequences of vice, and the removal of these c consequen they happen, which, in the present constitution of t sometimes takes place through the timely assistance of c affords a presumption, that the connection between i punishment is not so rigid, but that im certain cases it broken. This presumption, however, goeth no farther t afford a slight hope, that punishment, even in thelife to may possibly be avoided through some foreign assis But whether any such assistance be actually provid what that assistance is, and by whom it is to be afforded not be known from the present constitution of things. God alone who can discover these things tous. W if revelation teacheth that God hath been pleased throug vicarious sufferings of his Son, to prevent those penal sequences from coming on sinners in the future life, \ whi the original constitution of things he hath connected w these things should not be objected against, because th not discoverable by human reason. The only tc 4 Dr for us to do, is to enquire whether it be really a doct in revelation, that through the sufferings of Christ the penal. sequences of sin are, in the life to come, to be cr enteas coming on the sinner, who, having repented Of his bs formed his conduct, is capable of being pars 7h on enquiry, this is found to be a doctrine of 1 i wisdom is,” as Butler observes, ** thankfully to accept benefit, by performing the conditions upon which it is ¢ without disputing how it was procured on the part fe Chi Sect. IT. Shewing it to be a Doctrine of Revelation, that hath made atonement Jor the Sin of the We orld, by his Deat That Christ hath made atonement for the sins of mt his sufferings and death, is revealed in all those pass scripture, where his death is represented as a propitia Ory crifice. For since, according to the ideas, which in eT age and nation, mankind have entertained of propitiat erifices, they were believed to have a reéal efficacy i inp id i OF CHRIST. a38 don of sin; the scriptures, by calling Christ’s death e for sin, have declared it to have that efficacy 5 and 2 taught us to expect pardon, through the efficacy of that i € be To recit f ¢ 1 } } i { { . e all the passages of the Jewish and Christian reve- 1s, in which the allies and death of Christ are spokeri Diiaciscery sacrifice, and the pardon of sin is represent-= "as owing to the efficacy of that sacrifice, would lengthen essay beyond bounds. ‘The following appear to he some cipal passages, and therefore they merit the reader’s , Isa. liii. 6. «* The Lord hath laid on him the iniqui- 1.—10. When thou shalt make his soul ari offering he shall see his seed.” —John i. 29. « Behold the Lamb hich taketh away the sin of the world.”—Rom. iii. 25: God hath set forth as a propitiation through faith in lood, for a proof of his own righteousness in passing by ‘sins which were before committed through the forbearance ‘God: 26. For a proof also of his righteousness in the pre- t in order that he may be just, when justifying him of the faith of Jesus.”—Rom. iv. 25. ** Who was de- . death for our offences, and was raised again for our on.”—Gal. iii. 13. * Christ hath bought us off from of the law, having become a curse for us.”—Ephes. y whom we have redemption through his blood, even reness of sins.”——Heb. i. 14. * Since then the chil- ticipate of flesh and blood, even he in like manner of these, that through death he might render ineffec- who had the power of death, that is, the devil.”— 25. « Not however, that he should offer himself of- - e high-priest entereth imto the holy places every year her blood. 26. For then he must often have’ suifered formation of the world: but now onee at the conclu- the ages, he hath been manifested to abolish sin-offer- the sacrifice of himself 27. And for as much as it is to men once to die, and after that the judgment ; iso Christ, being once offered in order to carry away of many, will, to them who wait for him, appear a se= — e without sin-offering, in order to salvation.”—Heb. x. y which will we are sanctified, through the offering dy of Christ once.”—1 Pet. in. 18. « For Christ also nee suffered for sin, the just forthe unjust, that he might to God.” - é a passages, with many others which might be mention- according to their plain meaning, in conjunction with ist said to his disciples, when he instituted his supper, this death and the ends for which he died, from be- en in the werld ; namely, ‘* This is my blood of the ~ new 440 ON THE MEDIATION new covenant which is shed for many for the remission c Matth. xxvi. 23. I say, these Pa es teach USy, That C sufferings and death, ‘ have,” ae Butler. expresses it, efficacy additional to, and began mere instruction, exs and government.” en To elude, however, the force of the argument, t taker the account given in the scriptures, of the end for which suffered and died, some have affirmed, First, That Christ? s death is apa 5 sacrifice far s Si cause it was really such a sacrifice, but merely in a tion to the prejudices of mankind, who, from the begi the world, expected the pardon of their sins through th cacy of Bele ay To this the answer 185, 1. We knoy Christ’s death is not called a sacrifice for sin, im accor ‘i to the prejudices of the Jews, and in conformity to th phraseology ; but that the Mosaic phraseology was tail the Levitical sacrifices being types or prefigurations of t crifice of Christ. So we are assured, Heb, viii. 5. | serve with a representation and shadow of honest since Moses, when about to construct the tabernac admonished of God ; see, now, saith he, that thou ma things according to the pattern which was shewed thee Mount.” For from this it appears, That as the tabe which Moses finished was -a copy of the tabernacle she v him on the mount, so the Levitical priesthood, whi pointed, was a type of the priesthood of Christ: and t vice of the Levitical priests, which he appointed to be per ed in the earthly tabernacle, agreeably to the pattern st to him in the mount, was a type of the service bale iT an high priest, in the heavenly holy places. The sz appears from many other passages in the Epistle tot brews. Wherefore, the death of Christ was not called inspired writers, a sacrifice for sin, in allusion to the Le} sin-offerings; but these were called sacrifices for Sin, | . they were types, or prefigurations of the real sacrifice of 4 2. If, in the account which the inspired writers baveis 4 Christ’s death as a sacrifice for sin, they have not allud the Levitical sacrifices, it will readily be allowed, tt have far less alluded to the heathen sacrifices. For thes being of divine institution, as the Levitical sacrifices wei the sacred writers have called Christ’s death a. for sin, in allusion to the heathen sacrifices, they have to those fn 2 an importance to which ry by no means intitled. 3. If Christ, in speaking of e j as shed for the onan of sin, and his apostles, in as ing to his death all the efficacy which the sacrifices ft were supposed, both by the Jews and Gentiles, to. pe sits. OF CHRIST. 441 expressed what i is true in fact, but pale have accom- their language to the ill-founded prejudices and hopes d, they have deceived us in a matter of the greatest . And the Epistle to.the Hebrews, which was writ- ssedly’ to prove that Christ really offered himself a sa- sin, isa pernicious writing ; because, by establishing > it hath led mankind to trust for the pardon of their ly, To destroy the argument by lich: Christ’ s death» > be a real sacrifice for sin, taken irom the account it in scripture, there are some who contend that it is Sacrifice for sin, in a metaphorical sense only ; because the confirmation of his doctrine concerning the par- o be obtained through repentance, and as an exam- tience and fortitude in suffering for righteousness eby his disciples-are strongly excited to virtue. The whom I speak, supposing, it seems, that to the par- inner nothing is requisite but his repentance and re- » affirm, that Christ’s death, by which the reformation of the world are so effectually promoted, may be sacrifice for the sin of the world,” in a metaphorical + as much propriety as prayer, and praise, and alms- called « sacrifices with which God is well- pleased.” insist on what is well known, that prayer, and at: hee are no where called “ sacrifices for 1. That if Christ’s death hath no other efficacy in oa on for sinners, but by promoting their reforma- ng them to vittue; the sufferings and death of phet or martyr may with as much truth and pro- sufferings and death of Christ, be ealled “a sa= and the salvation of penitents may as truly be o their sufferings ‘and death, as to Christ’s; at least, s their sufferings added weight to their doctrine tion to the influence which their doctrine, i in con- their example, hath had in exciting others to vir- ‘et no where in scripture are the sufferings of any pro- artyr, termed “ a sacrifice for the sin of the world ;” salvation of sinners ascribed to any of them; nor them called saviours. In particular, the apostle ext to his master, suffered the greatest evils for mation. of. th€ “gospel, and who exhibited an illustri- of all the virtues both active and‘passive, hath no spoken of his own sufferings and death as a sacrifice for le speaks, indeed, Philip. ti. 17. of his willingness to be out upon the sacrifite and service of the faith” of the - But not to mention, that the faith of the Philip- led aa Sactificey the eg ae is not to thé sin-offering, ea but 442 ON THE MEDIATION but to the meat-offering, on which oil was commonly po Levit. vi. 15, Consequently, the apostle’s me aning, , the metaphor, i is simply, that he was willing to di firmation of the faith of the Philippians, that being r it might be rendered acceptable to God, as is evi 2 Tim. iv. 6. where the same expression is at sep plied to’ the apostle’s dying : ‘A9y omeouae, I am ed out, and get time a departure hath come.” so far was Paul from considering his: own’ safferi crifice for sin, that he rejected the idea with 1 Cor. i. 13. « Was Paul crucified for ? cacy of the death of Christ in saving man its being a confirmation of his doctrine, ai lustrious example of courageous su mankind are powerfully excited to” virtue, saved by his death who lived before he most of whom never heard that he was to cor could know nothing either of his doctrine like manner, How can those be saved by death, who, although they have’ lived ‘since have heard of either? And yet, in the scrip t be saved from the beginning to the end of the pressly declared to be saved through the efficacy 1 John ii. 2. « He is the propitiation for our s for ours only, but for the sins of the whole v 51. « This he spake not of himself; but Panik she year, he prophesied that Jesus should die not for that nation only, but that also he sould ther in one the children of God who were scattere 3. Although it be true that Christ’s death h fluence in promoting the practice of virtue whom it is made known, tliat influence write son of its being called « a propitiation for world.” To merit that appellation, it) observed, have some efficacy additional to, ne instruction, example, and government, of which n kind are to have the benefit, although they have 1 Christ’s death.— What that influence is, and in procuring pardon for penitent sinners, God h told us; but its effects he hath clearly enough the beginning. For, in the sentence which he p serpent after it seduced our first parents, Gen. | telling, that * the seed of the woman would head,” and in so doing have his « own heel b clared, that the seed of the woman, by d ying, w malicious contrivance of the devil for Tent species, abortive. Accordingly, in the sen 5. OF CHRIST. 448 d on Adam and Eve, by saying, that she was * to bring pth children in sorrow ;” and that he was ‘to eat bread in at of his face, till he returned to the ground,” God in- ated, that he permitted them to live and beget children; 1 placed them and their posterity, from that time forward to nature, than that which they ‘had lately broken ; and char sranted them this grace, or favour, om account of the seed pthe woman's having his heel bruised when he should bruise 2 serpent’ shead. In this frst instance, therefore, the death ‘Christ in prospect, had the efficacy to suspend the chief pporal, penal consequence of Adam’s sin. And by procur- for him, and all his posterity, a new trial under a more acious law than the first, it will, in the second instance, pre- ent the eternal penal consequences of sin, with respect to all ho, through faith and repentance, are capable of being par- pned.- Such then, according to revelation, is the efficacy of sufferings and death of Christ as a sacrifice for sin, in pre- ing the penal consequences of men’s transgressions, both life, and in that which is to come. ger. WI. Of the Mediation of Christ as a Prophet and King i whereby Mankind are deltvered from the power of Sin. aving described and defended the mediation of Christ as a est, whereby sinners are freed from the punishment of sin, it aains to treat,of his mediation as a prophet and king, by lich they are delivered from the power of sin. After mankind had remained under the guidance of their m reason, as long as was necessary for making them sensible experience, of its insufficiency to lead them to y the | knowledge practice of their duty; and after the most learned heathen ns had actually lost the knowledge of God, and were be- excessively corrupted, it pleased God to send his Son in- the world, as a prophet divinely commissioned and inspired, teach them the doctrines and precepts of religion, and to known to them the rewards and punishments of a future ‘Christ’s mediation as 4 prophet, Butler hath described, Ana- - p- il. chap. v. sect. 6. in the following terms: « He pub- d anew the law of nature, which men had corrupted, and every knowledge of which, to seme degree, was lost among em. He taught mankind ; taught us authoritatively to a ‘ly, righteously, and godly, in this present world, in expec- n of the future judgment of God. . He confirmed the truth is moral system of nature, and gave us additional evidence f it; the evidence of testimony. He distinctly revealed the nner in which God would sai worshipped, the efficacy of re- Zz pentance, s 444 ON THE MEDIATION Essay pentance, and the rewards and punishments of a fut ‘Thus, he was a prophet in a sense in which no other eve To which is to be added, that he set us a pis sigs we should follow his steps.” To this mediation of Christ as a ye Ee it may pe objected, that it was not necessary, because, by his own im diate operation, God might have communicated to mank their birth, whatever knowledge of the doctrines, and pri and sanctions of religion was MS ‘True, He could) done this; but the objector should recollect, that toi mankind in the knowledge of religion by the mediation Son, is analogous to the method in which God imstructs in the knowledge of the things pertafming to the prese For, notwithstanding he could easily have ht the human species into: the world, with the kno e and rience of full grown men, he hath not thought fit to ade constitution, but bringeth them all into the world infants, 3 rant of every thing 5 and maketh use of the mediation of 4 parents and teachers, for conveying to them the knowledg cessary to their conducting the affairs’ of the ife perly. Just so, God hath: not thought fit to bring the h species into the world, endowed with the complete of spiritual and divine ‘things ; but, for their instruction ia matters, maketh use of the mediation’ of Christ; that is, m use of the labours of the holy prophets, apost] and mini of Christ, séconded by the in figeideael of ie Opel: And the instruction’ of-prophets and apostles, and of the minist the gospel is withheld, Christ, in the course of his proy d raiseth up In every nation teachers from time to time, labours, likewise, he rendereth successful to a certain d ‘by the influences of his Spirit. bal aris this method structing mankind in matters of religion D mediation of Christ, being similar to the in whi ; instructs them‘in the matters which relate to the presen by the mediation of parents ana teachers, it ueara be obj against as unworthy of God.‘ ~*~ * -s : Secondly, For delivering Sankind from the power ok sin, leading them to the practice of virtue, God appointed his mediation as a King ; that is, he hath made him governor ¢ world, and appointed him to erect a kingdom in it not of this world, and authorized him’ to govern it; n force, but by methods suited to. that rational nature, liberty of action, wherewith he hath endowed men; th: coming his subjetts willingly they may obey his laws f choice.—This spiritual kingdom Christ hath erected, by un into one church, or religious community, all those, who, thr his mediation as a prophet, being enlightened with the \ OF CHRIST. 445 of true religion, have received his laws as the rule of their .—To this church Christ hath committed all those re- s which God hath been pleased to make to mankind, in early and in later times, to be preserved for the Baioht world.—In this church also, Christ hath appointed the iritual worship of God to be performed publicly, and a g invitation to religion to be given to sinners to the end world, by ministers specially set apart to that office, yopen their eyes, to turn them from darkness to light, and e power of Satan to God.”—This church or religious nmunity, Christ governs not only by laws written on the ‘of individuals, but also by laws written explicitly rd,— With this church Christ is ever present in an in- nanner; and is gradually enlarging it, and thereby is ding his kingdom through the world; and hath promised Stect it by his providence against its enemies, so that es of hell shall never prevail against ic in such a as to destroy if.—Besides, this outward visible church, mg of all who are favoured with an external revela- d who profess to believe that revelation, Christ hath church ‘or’ kingdom, which likewise is not of this Iled his catholic invisible church, consisting of all per- attered over the face of the earth, who live in obe- to’ his laws written on their hearts, and who wor- 9 God by those natural acts of piety which right reason dic- #5.° This church also Christ protects by his providence, so t shall never perish.~- To the end of the world there shall € men in every age and nation, who make conscience of ing and doing the will of God: aecording to the light af- em by their own natural powers, and by such in- as from time to'time Christ raiseth up to teach them,— r, Though great numbers of mankind, both in his visible fh and out of it, do not obey the laws of Christ sincerely, all are bound to obey him, they ‘shall all be judged by -at last: and in such a manner, that his government will ‘infinite and ‘endless happiness to the obedient, but in ible misery to the ‘obstinately rebellious. For Christ “to prepare a place. for his ‘people, and will return to n to himself; that where he is, there they maybe al- t which time likewise he will « send everlasting de- -on them who* know not God,” as well as on. them bey not the gospel-of his Son.” Bi | 0 the mediation of Christ as a king, for dis purpose of de- “ie mankind from the power of sin, and of training them he, it hath been objected, that it is unnecessary, because, might have brought every individual of the human spe- ii into the world perfect in eee so he might have browght ay 446 ON THE MEDIATION 4 brought them into. the world perfect in virtue; and wards, any of them had fallen into vice, he might have r them by an immediate exertion of his own power, w having recourse to such a complicated-constitution as the m tion of his Son. True. But it should be considered, the natural world nothing is broaght to pass by an imm exertion of the power of God, excepting, what are ca laws of nature. AN other chings are accomplished ved vention of means. For instance, Whatever hath life, is into the world by the instrumentality of parents, alt} oug could have brought them into life merely by willing it. manner, he might have supported the life of animals by hit power, without the intervention of means, if he had so Yet he hath chosen to do it by food, to the Je emt a great variety of means are employed 5 in each of v wisdom, and power, and goodness, are as much displayed, as they would have been, if the life of an been supported by an immediate exertion of agonal any means.—This being the course which God follo administration of his natural kingdom, why should spiel proper for him to follow a different course in the gover of the moral world. As Taylor justly observes, in accom ing his’purposes, in the moral as well as im the natural x by the instrumentality of means, God hath multiplied and tifully diversified the displays of his perfections, in such sible manner, that the attention of his intelligent creat roused, their powers of contemplation are exercised, t hs miration and gratitude are excited to a much hi than if every thing inthe natural and moral world h produced without means. In this constitution, therefor “is the greatest propricty, since it,is impossible to turn ou any part of cither world, without beholding God in th 08 tiplied and varied exertions of his perfections, by w complisheth his purposes. So that in both worlds Goad means, not because he is deficient either in wisdom or i er, but to multiply the instances of both; and to set th fore his rational creatures, as the most engaging ubj contemplation, and the most powerful motives of acti method of exerting his perfections more proper in the world than even in the natural; because to render men able, it is necessary that they be induced by rational con tions, to become virtuous from choice. yl ‘Thus, as Butler observes, it appears, that against then _ tion of Christ as a prophet and king, their heth no ob but what may be urged with equal — against the providence of God. 4 ieee OF CHRIST. 447 Iv. Of the Objection to the Mediation of Christ, taken from the Dignity of his Person. t P,'t ithstanding ,all that hath been said in vindication of ediation of Christ, there still remaineth one objection, have not hitherto mentioned, but which I have reserv- of all, to be treated of by itself, because being levelled, mst any one part of the mediation of Christ, but against le thereof, it requires to be completely discussed. The n of which I speak, is that taken from the dignity of diator, and the meanness of the creatures for whom his nm was appointed. 2 riptures, the Mediator is said to be the only begotten God, the brightness of his Father’s glory, and the ex- aage of his person; the Maker of all things in heaven earth, visible and invisible ; and who having made all ipholdeth them by the word of his power, and*governs eas its Lord or proprietor. ‘This great personage is ave divested himself of the form of God, and to have on earth in the likeness of man, and-to have humbled still farther, by suffering the painful and ignominious n of the cross as a malefactor ; and all for the pur pose of ‘ the sinful inhabitants of this earth, which, in ee gam immensity of the universe, is as nothing ; 3 and who be- 3 iS _supposed, the lowest order of God’s rational crea- 1eir salvation, it is aihrmed, was an end too inconsider- } merit that a person of such dignity should assume the ature, and therein die asa malefactor to accomplish i it5 mat, after his resurrection, he should coatinue united to man nature for ever. hese things, it is said, are so Rs that our understanding, dazzled and confounded cannot conceive them to be pagel, objection being considered by infidels as sufficient to the gospel from the foundation, merits our attention ; y as it is plausible, and at times hath occasioned doubts inds even of enlightened believers.—T'o remove this g objection, let it be observed, that notwithstanding tion of so great a person as the only begotten Son of the salvation of the human species, may at first sight transaction unworthy of him, on account of the low nkind hold in the creation, and on account of the small ions of the earth, their present habitation, in comparison other orbs, which are supposed to be inhabited, and compose the great system of the universe, the mediation Son of God for the salvation of such creatures, will not unworthy of him, if the importance of the human spe- cles 44 ON THE MEDIATION Essay cies, as rational creatures, is justly estimated, and the tion of the earth, their present dwelling plete is ep to. And first, to begin with the earth the habitation ye man species, for whose salvation the. mediation of. appointed, it is acknowledged that, in respeet of its m it holds but a middle rank even among the orbs of solar system consists. Nevertheless its importance, as the ¢ ing-place of mankind, may depend, not so much on ‘its re magnitude, as on the exquisite contrivance of its oad nice arrangements, their apt union, and their suitableness te duce the ends for which they were designed. igs pete earth according to this rule, although “it now aeons curse of God, and bringeth forth to man no but thorns and thistles, Gen. i. 18. it was, He prin state, more excellent in many respects than it appears to | present; as may be gathered from the excellence of | ductions before it was cursed of God. Gen. ii. 9. Out ground made the Lord God to grow every tree that is pleasant sight, and good for fruit : the tree of life also in the , garden, whose fruit, by the operation of — God, noble quality of rendering those who ate of it immor tal 5 as the present fruits of the earth, by the same operation, men alive for a time: also it produced the prt ride lec good and evil, which may be called. the tree of death, b : fruit was of such malignancy, that it not only t and/ death into the body of him who ate of it, but rupted his mind by inflaming his passions ; as our first pe by fatal experience found. Farther, the importance « globe in the mundane system may be learned By ae of the purposes for which the ‘mediation of the was appointed, is declared in scripture to be, soiger teous in possession of an habitation similar > the. primitive state, that the illustrious display God which was made in its original constitution, n perish from the universe. Hence the habitation of the r ous after the resurrection, is called a mew pevomind and « earth ; and the creation thereof, is termed by the 2 Acts iii. 21. The restitution of all things, which Ged. atl or promised, by the mouth of all his holy prophets since t. began. In this new earth wherein the righteous are tt for ever in an embodied state, there will be no curse t its contexture, or to mar its productions, or to blast its ty, as in this earth; but it will remain, without any chi an illustrious monument of the great Creator’s wisdom, pi and goodness, to all eternity’; as was just now eapttigs if so, are we not warranted to suppose, that, in the vi i, OF CHRIST. 449 vith as to the human species, for whose salvation aediation + Christ was aunmatrd. although their habita- n nbers, than the inhabitants of any other world in the however great its dimensions may be. For who can tell, rational beings any where else, propagate their kind, as an species doth, and whether any where else the consti- keth place which subsists in our world, in which multi- , almost as soon as born, and Stale live only a few are removed,and their places are filled by new comers, ike manner die and are succeeded. And, for as much 3 die, whether in early infancy, or in advanced age, brought a second time into life, namely, by a general ion, and on that occasion are all to be finally disposed ording to their different capacities and deserts; I say mystery Or secret purpose of God in creating mankind, manner completed, the human species may be found nsiderable for their number, than the inhabitants of bs whose dimensions are greater, but who do not die. account of their immense number, this our species e been judged by God worthy to be redeemed, or sav- rishing, by the mediation of so great 2 person as his en Son, ein our system, is a aoe so Bak A whether s or their souls are considered, ‘that were it not 2 daily experience, it would be thought an absolute ty. Wherefore, if generation takes place in no other f rational beings, the human species to which that fa- been imparted, may be of more importance in the od, than any other species which doth not possess faculty; and on account of their number, the new material habitation, which is to be assigned to them saved after they are restored to life, will probably be Magnitude, than any earth or material habitation ex- resent in the universe. the human species the inhabitants of this earth, may, t of their number, be more considerable than the in- of any other habitable globe, they may be more con- ven in respect of their nature. For as Taylor hath in his key to Romans, No. 133. The human body, si now contaminated with disease and subjected to faving been created in its original state capable of im- fy It Eeay haye been the chief of ali the organized ma- 3L terial 450 ON THE MEDIATION Essay terial works of God ; the work in which his wisdom and : er shine most illustriously. For, as it is composed of a or gross fleshly substance, its structure must on that accou the more’ exquisite, in order to its being united to, and ar ed bya rational spirit, in such a manner that its organs o sation should convey to that ‘spirit ideas of things ext and its members being acted upon by the volitions of th fit, should become fit instruments of its operations duri union with the body. ‘The superior excellence’ of th chanism of the human body, may likewise be unde from God’s declared resolution to raise the bodies of teous at the last day, incorruptible and immortal; wh is supposed, is the state in which the human body would been continued by the use of the tree of life, if our fir rents had not violated the law of their Création. — having raised them in this excellent’ form ‘re-udited to spirits, he will continue’ them so united for ever, th most admirable piece of material mechanism may rema eternal monument of his divine skill in its formation. Next, with respect to the human spirit, alchough ties are greatly weakened, and'their operations are obstructed, through the disordér ‘introduced into tf. frame by our’ first ‘parents eating the forbidden frui ties are of such a nature, and its ‘operations ar as plainly to demonstrate, not only’ that man was ori made after the image of God; but that, at’ the resu when the human spirit is joined to a body fashioned glorious body of Christ, its faculties will appear vastly si or to what they ate now supposed to be. Wherefore, spect of their spirits, the human species may be bei order eminently excellent. The sin which hath been, ai is in the world, is‘no proof of the meanness of the hum ture ; otherwise,'as Taylor justly observes, No. 133. gels who sitined, will be proved to be as m ble in their nature as men. “As tie ot fancy, the imperfections of our views in the first and our being subject to pain, diséase, and death, p be an inconsiderable ‘part of the creation; since author remarks, the Son of God experienced in our nat these disadvantages, and yet lost nothing of his original lence. In short, for any thing ‘that appears, there may the human mind, powers and faculties equal to those highest angels, which, in the future State, when thes united to its glorified body, ‘will’ display themselves in 3 mirable manner; agreeably to our Lord’s declaration, ‘} xiii. 43. «© Then shall the tighteous shine forth as the § the kingdom of their Father.”—The ‘human species,” t T . i OF CHRIST. 451 be their aah ait spirit, being of a nature so excellent, reservation must be acknowledged an end not unworthy infinite wisdom of God to accomplish, even by so great terposition as the mediation of his own Son. though mankind, through the disobedience of their first have been degraded below their natural rank, who, as uggests, can tell whether the trials which in this de- state they are exposed to, may not be more severe than. allotted to any other species of the rational creatures ? The corrupted diseased bodies, in which our spirits red, and which have a great influence, not only on our but on our powers of perception and reaséning 5 the infancy and childhood, in which we remain so long to animal appetites and passions, without the aids of mce and reason, and in which habits of sensuality are formed; the. pernicious influence of the evil examples continually surround us; with many other disadvan- concurring to render a tight conduct in our present remely difficult; I say, these things considered, the of beings placed in such unfavourable circumstances, be not a perfect virtue, may in some respects excel perfect virtue of other beings who are not exposed to ong and severe. course of trial as that to which man- are e subjected. Wherefore, to produce a virtue thus tried, > been an end not unworthy of the mediation of the Sod. Especially if we add, ; at the virtue of beings circumstanced as men are, and . under such embarrassing difficulties and temptations, rior to the virtue of other intelligent creatures, who ’ been s so exercised and tried, it is far from being un- le to. suppose with Taylor, that by their trials and ac- s; the redeemed of the human species may be fitted employments. and higher charges than other beings, aps, were naturally superior to them, but who are eriors in this second stage of their existence, not having rcised and improved as they have been. To use the ntioned excellent author’s words: ‘* Who can tell such as have honourably passed through the trials may be dispersed through the universe ; how Capacities shall be enlarged ; what offices and trusts it into their hands ; how far their influence shall ex- how. much their salvation may contribute to the rder and happiness of the universe 2” Something of nd seems to be intimated in those expressions of scrip- n which the redeemed of the human species are repre- [2 $ made <« kings and priests” unto God, even the Fa- yand in those passages, where it is promised ¢ to him who gZ evercometh, es 452 ON THE MEDIATION Essay overcometh, that he shall sit with Christ on his throne as he overcame, and is set down with his Father on his th And since we know by revelation, that some of the an; at present employed as ministering spirits to such of t man race as shall be heirs of salvation, may not the ri of the human species, now raised to an high degree of tion, be themselves employed according to their dif pacities, in the like offices to beings of an ciferioe And notwithstanding the number of mankind, who, fr beginning to the end of the world, are to be hits exal rewarded, though great, may be but small in comp: those who shall perish 3 this, instead of being an objec the foregoing conjecture, is rather a confirmation thereo cause, being a proof of the severity of the trial to which kind are exposed, it enhances the virtue of those wh through the trial with honour, and sheweth, that notwitl ing their number should be comparatively small, it w low the dignity of the Son of God, for the sake of savi to assume the human nature, and to continue united ) ever, as an eternal monument of what he did and” ‘suff 2 their salvation. lt 6. We may even ask, with Taylor, « Who can di how far the scheme of redemption may exceed any sc ¢ the divine wisdom in other parts of the universe ? “eo it may affect the improvement and happiness of oth gent creatures, even in the remotest regions?” The dispensations towards men, may be made kiiown in of tems by revelation, even as the sin and punishment of 4 gels have been made known to us. Besides, we are” pressly, Ephes. iti. 10. « That now to the governme to the powers in the heavenly regions, the mani fold 1 of God is made known through the church.” assures us, 1 Epistle i. 12. That © these t sire to look into.” It is therefore the sense’a the heavenly hosts study the wisdom and ie our redemption; and that they ineréase their’ stock ledge, by contemplating those displays which God of his love in his dealings with mankind: ’ If ‘0, i sonable to suppose, that the mediation ‘of the Son of G the salvation of men, will be made known to other syste God’s reasonable creatures; to! whom also, if they : need of it, the benefit of Christ’s death may be é: And although they should’ not need any atonement, b they have not sinned, the knowledge that such an atont was required and) made for others, may have an influe) supporting God’s government, ‘even among them, and’ firming them in their obedience for ever. . OF CHRIST. 453 ly, As there is but one God who made and ruleth se, however different the methods may be by which verns his rational creatures dispersed through the im- egions of space, it is reasonable to conclude, that these e all connected by some general principle, which influence in them all, as to form one great and ef- plan. for promoting the virtue and happiness of the Now, who can tell whether the mediation of Christ vation of the human species, may not be a principle d just now described ? And whether it may not con- promote the virtue and happiness of all the rational » of God to whom it shall be made known, as well omoté the virtue and happiness of the human species, it was more immediately intended? It is true, we nt at present of the manner in which Christ’s media- operate among the various systems of God’s rational _ But when a communication is opened among the orders of intelligent beings dispersed through the u- t is reasonable to think that the manner in which the m of Christ operateth, in promoting the virtue and 8 of the rational creatures which compose these dif- stems, will be discovered. And when that period ar- mediation of Christ for the salvation of the human v fl doubtless appear a transaction highly worthy of lave appointed, and of the Son of God to have accom- even by a method so unexpected as his sufferings and the human nature. | the whole, from the foregoing views of the human which are by no means irrational, this our system, in : purposes of God respecting us, are brought to pass and by a scheme of providence, which, for ought we no place any where else in the universe, may ex. e other systems, so far as to render the scheme of emption, and the mediation of so great a person as y begotten Son of God for accomplishing it, highly y of the divine wisdom, notwithstanding the dimensions : earth, our present dwelling-place, be inconsiderahle, ith the immensity of the creation; and notwith- our species may, at first sight, appear inferior to the tional creatures of God. For, as hath been already ‘effects of the mediation of Christ for our salvation, respects be highly beneficial to all God’s rational hom it is made known; to those who inhabit egions of the universe, and even to such of them highest ranks in the scale of the creation. PREFACE PREFACE — TO THE PHILIPPIANS. Scr. I. Of the Founding of the Church at Philippis pact, with his assistants Silas and Timothy, after | “preached in most of the countries of the Lesser Asia, directed by the Holy Ghost to pass over into Europe, spring of the year 51, for the purpose of offering salvat the Greeks, at that time the most celebrated people 1 world for their genius and learning. ‘Fhese messengé God, therefore, loosing from Troas, landed at Neapolis, of Macedonia; but making no stay there, they went di to Philippi, at that time a Roman colony. At Philippi, writer of the Acts of the Apostles informs us, chap. xv they abode a considerable time and converted many; slings pi a whom was Lydia, a native of the city of Thyatira, wh resided in Philippi for the sake of commerce ; and the jai the prison into which both Paul and Silas were cast. ‘T with the test of the converted, afterwards rendered them: remarkable, by their love to the apostle, and their zeal vance the progress of the gospel. Feeling themselves un ably happy in being brought out of the darkness of they conceived; it seems; a strong desire that their : should share in the-same felicity. For while the qj preached in Thegsalonica, the metropolis a ga brethren at Philippi sent hirn money twice, that the suc the gospel might not be hindered by its preachers bec burdensome to the Thessalonians, ‘The same attentio shewed to the apostle, and for the same reason, Whi preached the gospel in Corinth, 2 Cor. xi. 9.—These, I ver, were not the only proofs which the Philippians g: their good disposition. Their behaviour in other respect every way worthy of their profession. They maintaine doctrine of the gospel in purity, and walked in ‘the holy ner required by its precepts. The Christians at Ph therefore, were deservedly much beloved of the apostle. visited them often ag he passed to and from Greece, ai these visits confirmed them in’the faith, and gave them spiritual consolation. 2 PREFACE TO THE EPISTLE, &c. 455 il, OF the occasion of writing the Epistle to the Philip- \ plans, ° prethren at Philippi, having heard of their spiritual fa- prisonment at Rome, sent Epaphroditus, one of their eemed pastors, to that city, to comfort him by making him their love, and by supplying him with money, might want nothing necessary to render his confine- SY, chap. iv. 18. in making this present to the apos- ‘brethren of that church, no doubt, contributed ac. to'their ability; but none more liberally, we may be- an Lydia, who was the apostle’s first convert there, and we ay che. attachment to Christ, and such regard to his at she constrained them to lodge i in Est house, all the cons, (of ‘whom it seems Here were ewe now in itch, ) shewed equal forwardness with the other breth. Ey ressing their respect for the apostle by so seasona- as may be gathercd from his mentioning them par- the address of his letter. instance of the Philippians love to their spiritual of their zeal for the gospel, making a deep impres- mind, he wrote to them the letter in the canon their name, in which he first of all praised them for i hy and ‘for their’ earnest desire to contribute to the g of the gospel.’ Next, as news which he knew would acceptable to the Philippians, he informed them, that preached with great success in Rome, and that his im- nt, instead of hindering, had furthered the gospel, by nown even in the palace itself. ‘Then expressed his eing soon released in which case he promised to — but in the mean’ time he would send ‘Timothy to Also he thanked them in the most handsome heir kind remembrance of him, and for their care lying his wants. And to make them easy, he told t through their liberal gift, he had every thing which situation rendered necessary. | manner in which the apostle expressed himself on’ it appears that before he received the Philippians e was in great ‘want even of nécessaries ; which may nge, considering how numerous and rich the brethren mast have been. But we should remember, that as not converted the Romans, he’ did not think himself maintenance from them: That being a prisoner, he ork, as in other places, ‘for his own support : That s churches where enemies’ and’ opposers had raised a against him, he never would take any thing ; And ye the 456 PREFACE TO THE EPISTLE the Philippians were the only church with which he con cated, as concerning giving» and receiving. This hon did them, because they loved him exceedingly, hz his doctrine in purity, and always had behaved as si tians. chonue ‘The excellent character of the Philippians, may be stood from the manner in which this epistle is ' while most of his other letters contain repreh for their errors, and of others for their bad cond out the whole of the epistle to the Philippians, no f with any of them; unless the caution, chap. ii, 3, strife and vain glory in the exercise of their be called a reprehension. Bat his letter. in commending them, or in giving them exl couragements, which as Chrysostom long ago « strong proof of the virtue of the Philippians, teacher no subject of complaint whatever.” | the apostle entertained a good opinion of the Ph no means wished them to rest satisfied with the ments. For he told them that he himsel: voured to make farther progress in virt all to walk by the same rule. eee ‘The affectionate and encouraging strain v the Philippians is written, was Owing in par count which Epaphroditus their pastor viour. But, having brought word teachers were endeavouring to introdu Philippians, the apostle judged it necessary guard against persons, whose whole busin purity and peace of the churches, A it is observable that the apostle’s zeal for love to the Philippians, led him to spea the gospel with more bitterness, than it Perhaps also, he was directed to do so by the Spirit, who judged it proper that ' used for opening the eyes of the fa sible of the malignancy of the false te: cious tendency of their doctrine. — -y Esse ie Tae ' ey Secr. Ill. Of the Person by whom the Epistle to t was sent, and of the Time when it was wr. After Epaphroditus came to Rome, he employed hin such assiduity in preaching the gospel, and in min apostle, that through mete fatigue he fell into a dai ease, which had well nigh cost him his life. Her deed: But his sickness was of such continuance, and h TO THE PHILIPPIANS. 457 so slow, that before his health was established, the his friends at Philippi were in on his account, was _ re- aap in Rome, and had made him extremely desirous ig to them. As soon therefore as it was safe for him take the journey, the apostle dismissed him with this hich he informed the Philippians of Epaphroditus’s and of his longing to return to them. At the same ag testimony to the worthiness of his character, and ful sérvices in the, gospel; he not only made apology hilippians for théir pastor’s long absence, but recom- more than ever to their esteem, and secured him an eception when he should return. See chap. ii. 25. ‘These circumstances would have proved Epaphroditus this letter, although the apostle had not ‘said ex- 25. « that he judged i it necessary to ‘send unto them us.” i e time when the epistle to the whalapunE was writ- nerally believed to have been towards the end of the finement. For when he wrote it, he had good ig rreleased, chap. i. 25. ii. 24. but did not expect ‘Set at liberty immediately. For said he, chap. ii. 19. i the Lord Jesus to send Timothy to you soon, that have” good courage when I know your affairs.” nce Timothy was to bring him an account of the e Philippians, the apostle certainly expected his re- he himself was released; or at least before he left ‘rom Heb. xiii. 23. we leach; that Timothy was actual- pence consequently we may suppose that the a- who was released according to his expectation, waited return at some place in Italy, that they might her for Judea. And the apostle’s release happen- generally believed in the spring of A. D. 62. the e- Philippians may have been written in the summer of A. D. 61. . ye eae . CHAP, PHILIPPIANS | CHAP. I. View and Illustration of the Matters contained in this Aisee giving the Philippians, with their bishops and cons, his apostolical benediction, St Paul thanked Ge their conversion ; declared his pexsuasion that God would sétve them in’ the faith to ¢hesagi ame lives, throug confirmation which the gospel would derive from his suffe expressed the most tender affection for them; and prays to bestow upon them spiritual blessings, that they mig filled with the fruits of righteousness, ver. 1—11.—In the place, lest they might have been afraid that his long im ment had been hurtful to the gospel of Christ, he assured | that it had contributed to advance that good cause, ver. | insomuch that the gospel was now known in the palace | ver. 13.—That the indulgence shewn to him had made 1 of the brethren more bold in preaching than formerly, vel —Yet they were not all actuated by laudable motives, ver —For some preached publicly, merely to enrage the priests magistrates against him, as the ringleader of the Chris ver. 16.—But he told the Philippians, he knew. through the direction of the Spirit of Christ, would rat r tribute to his enlargement, ver. 19. —At the same time h clared his resolution boldly to defend the gospel when br before the emperor, even although it were iibeeg death _ himself, ver. 20.-—-To be continued in life, he told them, ¥ promote the cause of Christ, but to die would be more fe own advantage, ver. 21.—Therefore he was in a strait ther to choose life or death, ver. 23.—Only knowing th continuing in life would be more for their interest, ver. 2 HS was persuaded he should still live, ver. 25. —In whick he promised to visit them, ver. 26.—In the mean time ne horted them all to behave suitably to the gospel. And i ticular, strenuously to maintain the ttue doctrine of the ge both against the unbelieving Jews and against the heathe ver. 27.-And to be in no respect terrified by their thie ings, ver. 28.—But to suffer cheerfully for their faith in ver, 29.—After the apostle’s example, ver. 30. i na 1. . PHILIPPIANS. 430 \4 TRANSLATION. ~ CoMMENTARY. . 1.1 Pauland CHAP.I. 1 Paul and Timothy, | her slants of Je- servants of Jesus Christ inthe gospel, hrist, to all the {0 all the believers in Christ Jesus who 48.) in Christ Je- are in Philippi, with the bishops and i are in Philippi, deacons : : j me bishop and dea- “ 1, Pau/ ne Timothy. See preface to 1 Thessalonians, vhere the reason of Paul’s inserting Timothy’s name in the tion of several of his epistles, although he was no apostle, d.—For Timothy’s history and character, see pref. to nts of Fesus Christ. Avdror, literally bondmen, slaves.—This tion was given to the chief ministers of the Eastern princes.— fore, it may be considered as an honourable title, as was ob- Rom, i. 1. note 1. Or, this appellation Paul and Timothy ps to express the labours and hardships which they were g in the service of Christ.—In writing to ihe Philippians, © occasion to assert his apostolical authority, There were entions among them, and all of them loved and obeyed him sin- n apostle of Cigist: Vith the bishops and deacons. ‘The Syriac translator hath ren- is: Sentorzbus et ministris. That the apostle ordained bi- nd deacons in all the churches which he planted I think evi- Acts xiv. 33. where they are called by the general name That there were such at Ephesus, appears from Acts xx. here the e/ders of that church are expressly called bishops. , Galat. vi. .6. The instructor is mentioned as a stated office Bhibech And 1 Thess. v. 12, 13. The presidents are spoken d Col. iv. 17. Archippus is ‘aid to have received a ministry Lord araong the Colossians.—The apostle did not mention the s and deacons in the inscription of his other epistles, But vere reasons for mentioning them in this epistle, and for omit- hema in the rest. It was a letter of thanks to the church at pi for the present of money they had sent him; and in making lections for that purpose, the bishops and deacons may have ich forwardness as merited this mark of respect and grati- His letters to the other churches were all concerning points and practice ; and therefore they were not addressed to the s and deacons, lest they might have imagined these writings heir property, and that it belonged to them to communicate part of them to the people they thought fit ; or at least to in- them according to their own fancy: a claim which the bi- aftertimes set up. To prevent that abuse, and to give the le the property of his inspired epistles, and to teach them to read n, and to judge for themselves concerning their true meaning, “were all inscribed to the churches, or to the saints in gene- 2 ral, 460 PHILIPPIANS. | 2. May grace be to you and peace Jrom God, cur common father, whe- pi ther we be Jews or Gentiles, and 3 from the Lord Jesus Christ, by whom the Father dispenses these blessings. 3 I thank the true God, who is the object of my worship, as often as I think of you, (Rom. 1. &. note 1.) 4 Always in every prayer of mine Jor you all, with joy making prayer to God that he would bestow on you every blessing. prayer. ey 5 In particular, [thank God for _ 5. (Eas, 190.) i your perseverance in the gospel from fellowship ' in the ihe first day till now, ye having nei- from the first ther through fear of persecution re- MOWw: — opal lapsed unto heathenism, nor through _ the hearts of false teachers gone over. to Judaism. AO ral. Besides, though they were first delivered to the bish presidents of the particular churches for whose use they wert signed, it was not left.to them .to communicate the contents ; ‘Jetters to the people by word of mouth ; but they were orde read them in the apostle’s own words to all the holy brethren, 1 v. 27. and such as chose it, might, no doubt, take copies of th their own use. ae 7 Ver. 3. Upon every remembrance of you. Bas rary 4 pres “Dhis Pierce thinks should be (one For ae hind brance, namely of me. Aad in his note he saith, * Paul seem: thank God, not for his own remembrance of them, or the men made of them to him, but tor their remembrance of him, and the k supplies taey had sent‘him.” he RT Ver. 5. For your fellowship in the gospel. The apostle tha God for the attention with which the Philippians neard the g and far the readiness of mind with which 1e ‘embraced t for their perseverance in the profession of it, in op osition both the heathens and to the Jews: for I think all this is includes the phrase, fellowship in the gospel.—the Greek commentatot xewove as To sverylersy, fellowship in the gospel, understand the sents of money sent by the Philippians to the apostle, whe he was enabled to preach the gospel to the Thessalonians wi expence. ‘Ibis sense of the phrase Pierce hath adopted. A must be acknowledged that good works of this sort are calle Paul xesvovis, 2 Cor. viii. 4. Yet as the readiness of mind which the Philippians received the gospel, and their stedfastne’ the possession of it, were subjects of thanksgiving which better served to be often mentioned by the apostle in his prayers, than t ‘thing, that he 1 begun in you work, will de com- * until the day hrist 3") ‘ vehemently long all, with the Jesus Christ. @ 34.) , 4 ‘ note PHILIPPIANS. ng persuaded of ~ “461 6 And that ye will persevere [| have no doubt ; being persuaded of this very thing, that God who hath be- gun in you a good work of faith and love, will be completing it till the day of death; when Christ will release you from your trial, (Pref. 2 Thess. “sect. tv.) 7 T express my charitable persua- sion of your perseverance with the more boldness, as it is reasonable for me to entertain this hope concerning you all, because I have your perseverance sincerely in view, both in my sufferings, and in my defence before the emperor, and in the confirmation of the gospel by miracles : Y¢ all being thus joint par- takers of the benefits of my grace of apostleship faithfully executed. 8 Ye cannot doubt that in the whole of my conduct I have your perseverance in view: For I call God to witness that I vehemently love you all, with an affection like that where- with Jesus Christ loved mankind. money to him, though very liberally bestowed, I have no it it is what he meant by their feowship in the gospel. Be- terpretalion agrees better with the context than the other. 0 hath begun in you a good work, will be completing it Jesus Christ. apostle speaks, is that which the Philippians performed, his money once and again while he preached in Vhessa- iv. 16. But the hope and wish which he here express- who had begun that good work in the Philippians, aue completing it until the day of Jesus Christ, forbids ion. For so far was the apostle from wishing to have tom the Philippians, that he wrote ‘to them, chap. iv. have all things and abound. I am filled, having receiv- paphroditus the things sent by you.” ecause I have you in my heart, both in my bonds, and my onfirmation of the gospel. Here the apostle declared that ésire of the perseverance of the Philippians, and of all nverts, in the true faith of the gospel, animated him both mprisonment, and to defend his own character, and to con- octrine of the gospel with boldness, before the emperor to he had appealed, because he knew they all would reap great According to Pierce, the good work of benefit 462 - PHILIPPIANS. 9 Moresver this 1 pray, that your 9 Andt ti good work of /ove to Christ and to your love still 1 all mankind, sti/} more and more may Seneraaea increase through your increasing know-. renie whe bom Jedge of the ductrines of the gospel, Suess) and and through your increasing sense Feeling «: of the excellency of its precepts; _ , 10 In order that ye may approve the 10 in orde; things which ave excellent ; and that ye approve the may continue sincere in the profession are excellent;" and practice of the gospel,and without ye may be sincere occasioning others to stumble by your without occasioning apostacy, until the day of Christ ; the bling,? until the day of your death. Chrittt gw \9 11 And then like trees of righte- 11 Filled ousness planted-of the Lord, Is. Ixi. fruits of righteot 3. be laden with the fruits of righte- which ARE thr ug va, Se 4 a au benefit from his executing his apostolical office ul faithf and in particular, that it would contribute to the a the Philippians in the faith of the gospel, through th Christ, of which he had expressed the strongest mera Ver. 9): Your Hide rill mori tale may abound, " hath shewed great love to mankind in so ctirnestly Meath ‘ version of the Thessalonians. Here the apostle prayed that the to mankind might still more and more abound. Ver. 10.—1. That ye may approve the eg which are ew Ess 70 Doxseclery Specs toe SiaePspovra. This Pierce thinks ( translated, That ye may try the things which differ ; ye meaning being “that the Philippians should compar di and course of life and the Judaizers together, tat the they to which of them to adhere.” 2. And that ye may be sincere. Eshdimes nis 455 shining or splendour of the sun, and xgwev, P; te perly it denotes such things as on being thant by the b light, are found pure and without fault, In the New Testa ‘is applied both to men’s temper of mind and to their conduct ner hath shewed that it is used in that sense also by heathen | Having said, ver. 9. This I pray, ive, that your love ma yet ni more abousd, &c. he adds a new petition in this verse, iva, may be sincere: for the word wgortvyouos, J pray, must be und as repeated. This is shewed by adding the word and in ae! tion. 3. Without eccasioning stumbling. This transitive sense, aagoe hath 1 Cor. x. 32. Amgoexone: yweods, Be ye no occasion of stu neither to the Jews, nor to the Greeks, nor to the church of Go 2 Cor. vi. 3. st, tothe glory and of God. at: ener _ I wish you to ethren, that the have befallen _ turned out ta- ‘athe advancement of ri, 330.) For S, (#, 164.) on Christ, are be- na nifest in the alace, * and IN ‘PLACES. 7 * - PHILIPPIANS. 463 ousness, which are produced through faith in Jesus Christ to the glory and praise of God, who by that faith makes men fruitful im “righteous works. 12 Now lest ye should be grieved at my confinement, thinking the cause of Christ will suffer thereby, J wish you to know, brethren, that the things which have befallen me, have turned out rather to the advance- ment of the gospel than to its hinder- ance. 13 For my bonds ‘on account of preaching Christ, and not on ac- count of any crime, are well known in the whole palace, and in all other places of the city, by means of the persons I have converted in the pa- lace and elsewhere. ei : ; niche? ir. 12. The things which have befallen me. Ta xa que, literally 5 relating to me: The apostie means his being sent a prisoner 3, and his being kept in bond there, together with all the-evils. befallen him during his confinement. 1. Are well known in the whole palace. Teatrogw. peeesersnen was the place where the preetor determined More commonly, however, it signified a place without the Ske preetorian cohorts or regiments of ‘guards were lodg- provinces, the governor’s palace was called the pretorium, vs 16. both because the governors administered justice in their laces, and because they had their guards stationed there. the word, we have an example, Mark xv.-16. by. Wherefore; though the apostle was himself at Rome grote this, and though the matters of which he wrote, were e, he uses the word pretorium in the provincial sense to emperor's palace, because he wrete to persons in the pro- he knowledge of the true cause of the apostle’s confine- y have been spread through the palace by some Jewish the emperor’s family, who happening to hear Pau! in his own e, were converted by him. slaves. And ihat some. such belonged to the palace, or to it, we learn from Josephus, De vita sua, who tells us oduced to the empress Poppza by means of a Jewish coe Tn OF See also At this time Rome was full m.—Such of the slaves in the palace who had embraced the ie : ether heathens or Jews, would not fail to shew the officers i court whom they served, the true nature of the Christian faith, — he real cause of the apostle’s imprisonment ; that it was for no crime, AGH PHILIPPIANS. - ‘14 And many of the brethren in 14 And the Lord, (xmoiteras,) being assured brethren of the truth of the gospel by my cou- ing assured b rage in suffering imprisonment for it, have become have themselves become much more bold; bold to speak than before, zo preach the gospel with without fear. cut fear. sheqel: natal : 15 But they are not all equally, 18 Some, in sincere : For some indeed even from ven frome d envy of my success, and from a com- an t f tentious disposition, and some also from wi So Cha good will to the cause itself, preach’ — dares? a. Jesus Christ as Ay king expeciew 1 ide the Jews. ;' ; : : Mie. ix? athe "A Bia als crime, bat only for preaching a new ieee it was now, fashionable among the Romans to i philosophy ; and many of them had a strong” curiosil ed of every new doctrine which was broached, and every st currence which had happened i in the provinces, it is not u nrea to suppose that the brethren in the palace would ex; tian religion to: the emperor’s domestics, and r late surrection of its author from the dead; and that some were of high rank, strongly impressed v the gospel. - phase, with the persons wh saints of Caesars household, mentioned) chap 9 Philippians.) rule. Oak pte - 2, And in-all other places. x ino hace ous before the apostle’s arrival: But their creased by his preaching, and. by elope is no socnoares then, that im all — pr ne 7 tars tageal Ver. 14. The Word. The ‘Atebainalaas together with the stir and: rane Phe word of God. Ver. 15. Some indeed even from cnitgaale } Christ here, we are not to understand. that corrupt gospel Judaizers preached, who made circumcision: necessary For of that gospel the apostle would not say, as he doe jotce that Christ ts preached. Neither would he call it ver, 14, Wherefore, by preaching Christ I think he preaching Jesus ‘as the Christ, that is, as the long expected Me cr King of the Jews. Of all the doctrines of the gospel most offensive to the Romans ; ; for which reason the unbe commonly made use of it, to — the heathen rulers Christian preachers; Acts xvii. ‘7. These all do cont decrees of Cxsar, saving that ord is another King, one PHILIPPIANS. 465 ey who from 16 Now they who from contention ach Christ, Do preach Christ, doit not with the holy cerely, think- design of advancing the cause of d affliction to Christ, but thinking to encrease the mie | Series of my imprisonment, by enraging the magistrates against me as draw- ing the people from their allegiance to Cesar. | : they who 17 But they who preach from ee from love, DO do it with the holy design of spreading ‘RELY, (See the gospel, not regarding the evils knowing * that which may befal me, well knowing ed for the de- that I am placed here to defend the the gospel. * gospel by suffering, as well as by dies oubled the people and the rulers of the city when they ¢ things.” According to this sense of ‘preaching Christ, postle saith, ver. 16. is easily understood : They who from Christ, do wt not purely thinking to add affliction to my e Judaizing teachers preached Jesus truly, saying, as ‘said in the synagogue of Thessalonica, Acts xvii. 3. whom preach to you 1s the Christ. But they did this Abit with an intention to enrage the Roman magistrates jl their prisoner, as the ringleader of the Christians, that - to death they might without Sper tion inculcate the’ ne- f circumcision. he liberty, which the lipostiin at this time enjoyed in preaching 1 in his own hired house, and the indulgence . him in other respects, emboldened many to preach the ome more publicly than they had hitherto done. But the ch animated some of these preachers were not holy. Vhey apostle’ s success, and wished to rival] Mim in recommending orrupt form of the gospel. Besides, be cing enraged against enemy to the law, they hoped, by preaching Jesus as Christ ‘the Jews, to pioedke the Roman magistrates to put Paul ' Thus they preached Christ both from envy and from OREO, : at —1. Knowing. The Judaizers thought to add affliction tle’s bonds, ver. 16. but were disappointed. Whereas, weached purely, knew certainly that the apostle was sent defend the gospel by suffering for it. defence of the gospel. As the apostle’s imprisonment oned bythe hatred which the unbelieving Jews bare to count of hf preaching salvation to the Gentiles through hout requiring them to obey the law of Moses, some are of ‘the gospel, im this passage, means tbe doctrine of salva- ugh fait’» without. obedience to the Jaw. But although ae LT, 3.N that 466 PHILIPPIANS. 18 What then? (See Essay. iy. 18 What: N° 98.) am I grieved because the SORRY? Judaizing brethren preach the gos- whatever mann pel with an intention to increase my ther in pretent sufferings? No. For’ in whatever truth, * Ch manner, whether hypocvitically, or sine ed, even im this | cerely Christ is preached even in this yea, and will rej that Christ is preached I a yea rete. and will rejoice. ~ 19 For Lf know that this preaching ‘A De of Christ, instead of increasing my this qwié// turn afflictions, will turn out to me for for salvation * ° deliverance through bikie Pr at and your Prayer, and that doctrine is in other passages called the gospel, 1 rather th ‘gospel, in this verse, means what thé apostle had expressed, ' ‘by preaching Christ, preaching him as the king expected by 1 ‘For the preaching of Christ in this sense, might, as the apo posed, be done by some trom strife, with a view to render ious to the Roman magistrates 3’an end which they could x ‘not plish by preaching salvation through faith: And others mig at Christ from loye, although they foresaw it wonld increase the affliction, because they knew he was appointed | to defend the by his sufferings, as well as by his preaching. He ther ver. 18. That from whatever mative Christ was preac ah the prince, it was matter of rejoicing to him, ~ _ Ver. 18.—1, Whether in pretence, or in truth, Because here opposed to pretence, it doth not follow, that preaching pretence, means, preaching” false doctrine concerning Ch is! ‘the apostle could not rejoice that Christ was preached in th ner. Truth and pretence here, relate not to the matters preacl to the ‘views of the preachers. The Judaizers Pa concerning Christ, when ‘they affirmed him to be the Jew siah. But they did this, not sincerely to bring the Jev on him, but to provoke the magistrates to put Paul, the chie! er of that doctrine, to death. | Othets,-however, preache as the Jewish Messiah, sincerely, intending to bring both J Gentiles to believe on him, But from whatever motive Ch preached, RC COr MINES to his true Bes it’ mine a the Fiat ity bag . Even in this I rejoice, yea, and will rej bos apostle bare to Christ, had extinguished in his, oe 8) pride, : self-love, and all other evil passions; in ¥ eer greatest’ joy ‘resulted from’ the advancement of th gospe though it was promoted by his ervemies, * * ® b ‘Ver..19. Will turn-out to me, «as COT Hg, Sor ited ene of the instances in which the word ewrngie, safvation, i is 1 the inspired writers, for deliverance from tempc t translates the preceding clause thus, work out one another's 4 or happiness, saith the medning of this clause is, God : in you, both to will and work from benevolence ; making be- nee the principle from which men are to work out each others ess. Joth 10 to will and to. ‘work effectually. It is no just. objection to inslation of ro egyey, that in the first clause of this verse, iva signifies, inwardly worketh. For seyay hath both significa- and in scripture it is not uncommon to find the same Greek sed in the same sentence, in different senses. Thus Matth. , 22. Let the dead bury their dead.—In the clause under consider- in the apostle distinguishes between wi/ling and working, because iy have good inclinations which they do not fulfil, Rom, vii. 15 i . Likewise, he distinguishes between God’s working and our rking.— According to the Pelagians: God is.said to Nihal 3 in men sth to will and to work effectually, because he had bestowed on lim at their creation a natural ability of willing and working their ile 2 own | : | | | 484 14\Do all things, all good offices to each other, without murmurings and without disputings: Be not like discontented servants; who murmur - against their master’s commands as oppressive, nor like children, who dispute their father’s injunctions as unreasonable : 15 That ye may be unblameable in the eye of God, and untainted with the vices of the ward: the children of God not meriting rebuke on any ac- count, notwithstanding ye live im the midst of a wicked and obstinate race of idolaters: among whom, by your knowledge of the true God, shine ye like the luminaries which enlighten : the world. ; 16 Folding forth to all men, both in word and. behaviour, the doctrine of eternal /ife, made known to you in the gospel. ‘This I desire, even on my own account, for a subject of rejoicing to me in the day of judgment, because it will prove that I have not travelled through the world in vain, neither have algae the gospel im vain. own salvation effectually : and their working consisteth i erting that ability properly. But to this it may justly be odj that God's having originally communicated to us an aa c and to work effectually, is not so strong an ‘encoura; , work out our own salvation, as the Knowled; cial assistance to the sincere, to enable them to work Shik ‘thei i salvation. Ver. 14. Do all things. of obedience in general. the obedience recommended ver. 3, 4, 5. Ver. 15.—1. Among whom shirie ye. that Pecivec ds is ‘the imperative, because it is usual to | detive 18. Heb. xiii, 13. mon translation, ye shine, is retained, it will _express } the effica the faith and holiness of the Philippians, i in giving light to al 1 cepts in that mode. See Col. iii. them. 2. As luminaries, Qwsnges,in the world, tabaci is the name to the sun and moon by the LXX. Gen. Ver. 16. Holding forth the word of &fe. PHILIPPIANS. disobedient o By some commentators, ‘ie is expl But the apostle) I suppose, had “ _ CHAP 14 Do all Si without murmu (Aeroficpwr) disput ‘ 15 That a ma unblameable and 16 ; Holding fort! word of life * for , joicing to me (es) i1 day of | Bike th have not | run (ets x01 vain, agra havele edinvain, ts pbbts i 5 dae tc : at | I suppose, with E If the a i. 16. Beza thinks his », Il. PHILIPPIANS. 485 1 And if I even be 17 And if my blood be even poured uponthe sa- out upon the sacrifice and offering of and offering? of your faith, as a libation to render it faith, I am glad, acceptable to God, I am glad to joice with you all. die for that end, and rejoice with you ; gall, in the confirmation which your te faith will receive thereby. ! 8 (Supply nate.) AB- 18 After the same manner be ye al- ‘the Same manner, be so glad, when ye suffer for the gos- Iso glad, and rejoice pel, and partake with me im the joy of im fidelity to Christ. ) (Ac, 103.) Now, I 19 Now I hope to be able, through the Lord Jesus to the goodness and power of the Lord Timothy to you soon, Jesus, to send Timothy to you soon, that T also may have I also may be encouraged under my g courage when I affliction, when I know your affairs ; W your affairs. and particularly, that ye are stedfast in the faith and practice of the gos- he. pel. D For I have no. one 20 Him I have chosen to send, disposed, ‘who will because I have no person here at pre- to those towers which were built at the entrance of harbours, which fires were kept burning, to direct ships into the port. sunderstood, the allusion is beautiful. For the doctrine and lives of the faithful, must in those early ages, have had a great se on unbelievers, to direct them into the safe harbour of the 17.—1. And if 1 eve: be poured out on the sacrifice. The onsidering the faith of the Gentiles as an offering to God, his own blood as a libation, like that of the wine and oil n the meat offerings, to render them acceptable to God, “xxix. 40, 41. This costly libation, Paul was most willing to yon the offering of the faith of the Gentiles, to render it more and of consequence more pleasing to the deity. ~ | he sacrifice and offering of your faith. Properly the words Aeregyie sionify, the one a sacrifice, and.the other, the per- 2 of any public service, (see ver. 25.) especially that which | eth to the worship of God. Rom. xv. 16.—The apostle re- nts himself as a priest, whose office it was to prepare the faith xe Gentiles for being offered as a sacrifice, or free will offering, od, and actually to offer it. See Col. i. 28. note 3. Accore he Gentiles are called weorQoge an offzring ; which is the t was given to free-will offerings when laid on the altar, says Beza, an image of the charity of Christ, shining in this sution of his servant Paul, who here truly acted the apostle ! . i 20.——1. I have no one, woluyor, like disposed) Hammond i). this word literally signifies, egual to one’s soul, swov an Puyn, So ‘ may * 485 ss PAITLIPPIANS®* Sent so much of my own disposition ; pow e take care o no person who hath so ardent a zeal ct ie for the spreading of the gospel, con: x sequently, who will be So anxious sin- , cerely to advance your interests? + mw 21 For all the teachers here, see 2) For all! see their own pleasure and profit, and mot own, not the t the things belonging’ to Christ Jestis.~ Christ Fesus. + 22 But I need not commend that 22 But ye kn worthy person to you: ye know the on, Rom. ve 4, proof which he gave of his good dis- the proof of him position at Philippi, zhat in the-affec- asason WITH (fr tionate, diligent, and submissive man- following clause,) ner, in which a son serveth with a ther, * so he hath Sather in any business, so he hath with ae the ¢ Serveq with me in the work of the - hod gospel. “ ip han aie . . ba As may bé translated, as in the margin "af our bibles, $0 dear 0 Thus Achilles says of Patroclus soy eq ushedn. _ But as Tim being beloved of the apostle, was no reason tor his taking care of the affairs of the Philippians, Lagree with Pierce i - trobuygov should be translated, dike disposed : especially if. his vation be well founded, that St Paul never uses sboyn for the 4 principles of thought, but ‘often for that of the affections: De which and mvevyeie ; he seemsito tnakeitiauatata distinction, whi Latins do between azzmus and anima. See i‘ ‘hess. v. 23. Heb. iv: 12. Philip. i, 27.—Jt appears from Acts xxvii Aristarchus and Luke accompanied. the apostle’ to’ during his confinement there, other faithful assistants who were equally well disposed with Timothy to tal Philippians’ affairs. We must therefore suppose, that at the) the apostle wrote this; these faithful teachers were not i in Re having gone away for a little while on some. business. For the apostle could not say of them, a// seek their own, not th af Christ Jesus. ‘ 2. Who will siueerely take care of your iif. “The x tainiste: ‘the gospel, like ‘Timothy, ought to do every thing in their pow! promoting, not only the eternal, but even the — happi pin their people. Ver. 21. For all seek their own net the things of Christ esti ver. 20. note 1. The a// of whom the apostle here, speaks, w vel teachers who preached Chsist from envy and strife,as mentioned), i. 16. Perhaps also he had in his eye those who pedarhed frot will; but who being’ pusillanimous, .chap. i. 14. were not fit sent ‘to the Philippians. i Ver. 22. As a son with a father, so he hath served with » me gospel,. From this, as itt observes, we learn the kind ¢ tert ( (Me 0») Well then, e to send Aim im- (La , 98.) However, lly persuaded by that even I At, , 100.) Yet I it necessary to you Epaphrodi- brother, and on y-labourer, and fel- enger, 2 and a mt sto my want. 3 a c ‘ j i PHILIPPIANS. idier, * but your 487 - 23 Well then, I hope to send him to yowummediately, so soon as I shal see what the issue * my aEpet, to Cz- sar will be 24 eis though I am willing ‘to be poured out on the sacrifice of your faith, Iam fully persuaded by what Christ hath revealed tome, that I shalk not be put to death at this ~ time ; but being released, even I myself shall soon come to you. 25 Yet I thought it necessary for yeur consolation, immediately - to send to you Epaphroditus, my brother and fellow-labourer, and fellow-soldier in the warfare of the gospel, but your (zmoconrov) messenger, who brought me your present, and one who during his abode with me; has been a minister to my want. See chap. iv. 16, 19. se which should subsist between the younger and the more ministers of the gospel. The} young ought to listen to the coun- t he aged, with the respect which is due from a son to a father 5 pect ‘ought to love and patronise the young, and study by | tion and example, to qualify them = supplying their és in the church when they are gone. ~ 23. Well thert; I hope to send him inomeldatcly. If, as I have ver. 20. note. 1. Aristarchus, Titus, and Luke, were absent from Rome, ‘Jimothy’s presence with the apostle was the 2 ner essary. ‘But as he daily locked for their return, he hoped @ able to send him to Philippi, as soon as he should know how it 9 with him.—Since the apostle spake, ver. 20. of ‘Limotky’s eof the affairs of the Philippians, he meant to send him for , as well as to bring him an account of their state, ver. ps: they: were at that time more Galxsgeert by poe ene- an rdinary. € a That. even ee pelt shall soon come. “The stig added the Philippians might have been too much afilicted by what concerning his death, ver. 17. shes of ‘Epapkroditus my brother,—and ess: anes He lf and Epaphroditus, fellow-soldiers of Jesus Christ, to shew danger the work of the gospel was in that age, to those ted it faithfully ; 3 and that. the sincere preachers of the ogether with the martyrs who ‘sealed it with their blood, or: Eepale army a by ‘Christ, which was successfully ear, art were 488 PHILIPPIANS. £6 This resolution I formed, Be- cause he longed to see you all, and was tet exceedingly ® grieved, buco ye had cer heard he was sick in Rome, as he knew the news would afflict you ex- ceedingly. 27 And indeed his sickrieae brought him nigh to death ; byt God had mercy on him, and not on him only, but on me also, that I might not have sorrow yupon sor¢ow, by the death of this excellent person, who had under- taken so long a journey on my.ac- count, and was so dear to me ave his faithful services.” ee vs 5 warring against idolaters, and the other powers J in opposition to God. al A 2 Your, azrosoany, messenger ; literally, your apostle, oh ing to Blackwell, means your bishop. For he thinks, St time conferred that office-'on Epaphroditus, - Butthe term-« where else has this meaning. “Lins a 3. And a minister to my want. Pierce thinks, if the a meant that Epaphroditus was @ minister to his want, he | said, AeTovgeyoy tH yperme pate But as he hath said, Dearaey ae, he stipposeth, that negeroes (use signifies my office ; 2 Pens v hath, Acis vi. 3, and that the meaning is, a ister, ot pet my office. Epaphroditus instructed the Philippi spiritual affairs, as the apostle had done ae them. Ver. 26. And was exceedingly grieved. xast ecDnpeovesy signifies, to be almost killed with Brief ness of Epaphroditus’s heart. ° It grieved him exceedir the sorrow which the news of his dangerous sickness h to the Philippians. ~ %, Ver 27.—1. And indeed he was sick and nigh to death. who possessed the power of miracles could not exercise it c to their own pleasure, but according té the direct Ghost : otherwise Patll would mest certainly h ius, who, as is insinuated ver. 30. had fallen into sickness, through the’ fatigue which he underwent apostle. Miracles of healing were genera unbelievers. rat 2. That I might not have sorrow upon sorrow: T my imprisonment, might not be encteased by the grief for the death ofp Epaphroditus. ~ Perhaps. it is ay, that in answer to the earnest Py of the. ‘apostle, G Epaphroditus. . ite PHILIPPIANS. 489 Wherefore I have 28 Wherefore, to free you from vin git speedily, your anxiety, J have sent him sooner inantius,) that than I would ‘otherwise have done, mg hn 3 ye may that secing him again in health, ye sand that I may may rejoice, and that I myself may be p more ‘without sor- freed from the sorrow which I felt i Ore, for your anxiety on his account. 9 Re vie hio where: 29 His long absence was owing, e, in ‘the Lord with not to want of love to you, but to Pay and have such per- bad health : Receive him, therefore, tin great estimation: as a teacher faithful to Christ, with apr oe ‘all joy, and have such worthy Rewer in great estimation : < Because ele inthe — 80 Because through his assiduity kof Christ' he drew in the work of Christ, and in mini- e* death, not re- stering to me, he was brought nigh to ling HIS lifes that he death by sickness, not regarding his | fully supply the own health and life, that he might mo your service to- fully supply to me the want of the as dime. sistance ye would have given me, had pe ye been-here Ss with me. vom ib ns? 7°. jee: in the work of Christ he Bae nigh to death. By & of Christ, the apostle means Epaphroditus’s frequent preach- acme. and inthe neighbouring cilies and villages, his carrying stle’s messages and instructions to the disciples, and his person- nce on the apostle when he was not ctherwise employed 3 3 of which services brought on him a A sickness which ens h is life. CHAP. ll. said Hlustraticn of the Matters contained i in this Chapter. Pav wrote the most of id epistles to aisles the erro- s doctrines and practices of the Judaizing teachers, ai first age, greatly disturbed the churches; more by their affirming, that unless the Gentiles were cir- saieer the manner of Moses, they could not be saved. se teachers artfully suited their arguments to the cir- ces and prejudices of the persons whom they addresed, ‘oversy hath a new aspect in almost every epistle. And Feasonings, in confutation of their doctrine, com- great variety of particulars, for.explaining and es- g the doctrines of the gospel, highly’ ‘worthy of the'at- or Christians in every age. 3 Q- “Among 490 PHILIPPIANS. View.—Csrar. I] Among the Philippians, as among the Cofinthians, the daizers supported their erroneous doctrines, chiefly by ing their own character and authority as teachers. from their appealing to their circumcision, as a proof « right descent from Abraham ; and from their calling thems: the circumcision, to intimate, that they were the hepa E foriner revelations, and the only objects of the divine fz Moreover they boasted of their knowledge of the ancient ret tions, and of the care with which they observed the divir And on all these accounts, they hoped the Philippians v a pay more regard to their opinions. in matters of religion, that Paul’s, whom they affected to despise, because he was bor! mong the Gentiles; by which they said his descent f braham was at least rendered uncertain. Withal, | mpi 10§ him to have been educated at Tarsus, they affirmed, th pig eis of the ancient revelations was s superfici and ea ous: and that having apostatized from the institutions of } ses, it was little wonder that he now aga these ‘inst tions as of no avail in the sight of God. | His confutation of the pretensions of these wieked men of the calumnies by which they endeavoured to lessen hie | thority, the apostle introduced with telling the Philippians, t to write the same things to them, concerning the false teacl and their pretensions, which he had written to other charel and which he had ordered Epaphroditus to represent to th was by no means troublesome to him,” seeing it was si them, ver. 1.—Wherefore, as he had written to othets now wrote to them, to beware of the Judaizers, whom ed dogs, a name w@ ch the Jews in contempt shee G tiles; and evil qoremen, or Jabourers, on account of being rupting the gospel. And because the unbelieving. Jews b ed in the appellation of the czrcumeision, as importing, that d alone, of all mankind, were acceptable to God, the apostle, sired the Philippians to beware of them, calling them 1 ciston, to shew that they were soon to be destroyed on terness in speaking against the unbelieving Jews and Judai teachers, the apostle used, I suppose, by the direction of Spirit, to make the Philippians shun their company and ¢@ versation, and to put them on their guard not to allow t t any footing in their church, ver. 2.—Next he assured the E lippians, that the disciples’ of Christ are the circumcision are persons acceptable to God, because they possess the inws qualities signified by circumcision, and worship God in spi) and boast in their relation to Christ as his disciples, and not their fleshly descent from Abraham ; nor in‘any rite perta i | to the flesh. At the same time, to chow the fabicloded fe . calur ‘ gap. UL—Virw. © PHILIPPIANS. 491 lumnies which these deceivers spread abroad concerning the astle’s extraction, he told the Philippians, that if any particu- teacher among them had confidence of acceptance with God, account of his descent and privileges as a Jew, he himself 1 more cause for such confidence than that teacher : by which y might know, that if he spake in a slighting manner of things, it was not from envy as being destitute of them, 4.—For he was circumcised on the eight day after his birth : was a branch from the stock of Israel: He belouged to the urable tribe of Benjamin, which did not join in the ‘defec- der Jeroboam: Though born in Tarsus, he was an He- t, descended from Hebrew parents: And was educated a fisee, a sect which was acknowledged to have the most per- knowledge of the law, ver. 5.—These particulars the a- mentioned also in his epistle to the Corinthians, 2-Cor. 2.__And to make the Philippians still more sensible of his o have confidence in the flesh, he told them, that from his liest years, he was so exceedingly zealous of the law, and of ‘traditions of the fathers, that he persecuted the Christians aemies to both. And with respect to his own obedience to aw, he assured them that it was altogether blameless, ver. ‘Wherefore, whatever honour the false teachers could ‘on account of their knowledge of the law, and of the vith which they obeyed its precepts, thathonour was more due to him. Nevertheless, all these things, which indeed nerly he considered’as the greatest advantages, he now look- n 28 things to be cast away, because they were of no use in ustification of sinners, ver. 7.—Nay, he regarded all hu- tainments as things to be cast away, when set in com- with the excellency of the knowledge of Christ Jesus ; and had actually thrown them all away, that he might ustification through him, ver. 8.—Not by his own righ- ss, which never could merit justification ; but bya righ- of faith, ver. .9.—so termed, not because faith is it- fect fighiteopisniess, but becanse it is the only principle an lead men to that measure of righteousness of which capable: And in particular, to suffer with Christ for h, ver. 1O.—W hich righteousness will be rewarded with resurrection from the dead, ver. 11.—These bless- faith counted for righteousness, and of resurrection dead, the apostle had not yet received; but he repre- imself as striving to lay hold on them. And by compar- ertions for that purpose, with the exertions of those ended in the games, he gives us a lively picture of the and difficulty of the Chistian course, ver. 12, 13, 14.— e exhorted the Philippians to Fullow his exiagls, 3 in ving to obtain justification and eternal life by faith, ver. 15, 2 16, 492 PHILIPPIANS. © , CaHar 16, 17..-And pronounced all who sought to-be justified sacrifices and purifications of the law of Moses, enemies tc death of Christ, ver. 18.—And assured them, that the’ would be perdition, because their only view in teaching $ method of justification was to gratify their own lusts, ver. —Whereas the teachers of truth, and their disciples, h temptation to pervert the gospel; because’ they lived in a and heavenly manner, and looked for the coming of Christ’ heaven, ver. 20.—to re-fashion their present body, (which humbled, or made mortal by sin,} 1 into the likeness of his glorious body, at the resurrection, ver. 21. anh ' The apostle’s method of confuting the Judaizers in this tle is worthy of notice. He doth not, as in his epistles t Romans, to the Galatians, and to the Hebrews, bring ‘ments from the writings of Moses and the prophets; b the assertions of the Judaizers, he | opposes his own affirma as an inspired apostle 5 expresses a just abhorrence of the t ers who corrupted the gospel; and vindicates his own ter and qualifications as an apostle. ‘This. method he folld because he knew it was sufficient for establishing the Phi ans, who, from the beginning, knew him to be a true + of Christ, loved him as their spiritual father, and were sv would not deceive them.—In those epistles, in which he futed the errors of the Judaizers, by arguments from. the ings of Moses and the prophets, St Paul made the chare which they were sent, and all who should afterwards | sensible, not only that he was an apostle, but a learned | doctor, who was well acquamted with the ancient ‘scrip and who understood their true meaning, a ; CoMMENTARY. Nrw nea ¥ CHAP. Tf. 1 Now, my brethren, CHAP. UE. 1 rejoice in the Lord ; that is, in your my brethren, re rejo knowledge of the doctrines of the the Lord. To wri gospel. See chap. iv. 4. note. To same things to y¢ write the same things to you, which I me indeed 1s n have written to other churches, and blesome, and for y which I have desired Epaphroditus 1s safe. * wy Ver. 1.—1. Now. To Aciwas, in this passage, cannot Ot signi y as our translators have rendered the werd, ‘since the apos at entering on the main subject of his letter.’ To Aormey is { xare To doleer, as Sor what remains, namely, to be written. erly it is a form of transition ; and is translated, 1 Cor. is sides.—I have renc ‘ered i it now, to mark the introduction’ o vale 3 ; 2. For Jeu il a8 safe. Th e condemnation of the errors i PHILIPPIANS. 495 to tell you, to me indeed, is not trou- blesome, and for you it is safe. _ 2 Beware of dogs ; 1 mean mali- cious furious bigots. Beware of false teachers ; those especially men- tioned, ver. 18. Beware of the un- beliewing Jews, who, though they call themselves the circumcision, - may more properly be called the ex- cision, because ere long God will destroy them. ~ ich the aportle was about to write in this chapter, he had ‘written in his epistles to the Ephesians, and to the Colossians. had desired Epaphroditus to tell the same things to the Phr- by word of mouth. But as they were matters of great im- e did not grudge to write them inthis letter, because, if re only communicated to them by E- papbroditus verbally, ali ilippians mighi not have had an opportunity of hearing them : might bh have Misunderstood them. Whereas, having them in they could examine them at their leisure, and have recourse as often as they had occasion. 1. Beware of dogs, The apostle calls the bigots among ving Jews, dogs, because they barked against the doctrines ospel, and against its faithful teachers, and were ready to de- I who opposed their errors. Our Lord used the word dogs, in = sense, when he commanded his apostles not to grve that which Se Perbaps the unbelieving Jews are called dogs like- fy that in the sight of God they were now become as ‘for crucifying Christ and persecuting his apostles, as the s heathens were in the eyes of the Jews, who to express thetr jon of them, called them dogs.—Rev. xxii. 15. the atrocious- sed are called dogs ; without are dogs. bekie of evil labsurers. So the word wyaras is translated, x. 1.—As the apostle honoured those, who taithfully assist- i preaching the gospel, with the appellation of his fe//ow- se may believe, that by evi/ /abourers he meant false teach- ed glen 2 Cor. xi. 13. deceitful labourers ; because, instead of y undermined the church of Christ by ed its foua- eof the excision. The word enpareun, is formed by the ule/of the unbelieving Jews, and the Judaizing teach- tian church, who called themselves i wegeropen, the cir- For arigersnevesy £0 circumcise, properly signifies to cut off pastors: is superfluous. But gxeravsevev, from which zere- d, signifies secare a summa ad infimam, lacerare, to cut, to e former operation i is performed to render a thing ‘more d perfect ; the latter to destroy it. Wherefore xarerexy ‘On iedlnes appellation iia to the unbelieving Jews and Ju- daizing 494 3 The Judaizers, being destitute of the qualities signified by circum- cision, have no title to the name, and should be shunned. But we are the true circumcision, who worship God in spirit and in truth, and boast in Christ Jesus as our erie and have no reliance on our descent from Abra- ham, nor on any rite ‘pertdiing te the flesh. 4 Though indeed, if. salvation were to be obtained by ‘these things, J onight have confidence even in the flesh, Nay if any other teacher have confi- dence in the fresh, I have more reason for such confidence than he hath. 5 lam no proselyte; My circum- _ cision was on the eight day after my birth. My progenitors were not proselytes, for J am one of the de- scendants of Israel, of the tribe of Ben- amin; And though born in Tarsus, Lam an Hebrew descended from pa- rents who were Hebrews: And with respect to the law, I was educated 1 ‘in Jerusalem a Pharisee. "© ina ence o Ver. 3. We are the circumcision. See Ess, iv. 17. Ver. 5.--1. Of the tribe of Benjamin. tis an sdecieddtoal ; odoret, that the Benjamites were more honourable than the fou PHILIPPIANS. teachers, is finely coritrived to express the isi ciou their doctyine’; : perhaps also to signify the destruction was coming on them asa nation.— The account of thes ed men, Rom, xvi. 18. Gal. vi. 12. Tit. 1 — served all the harsh names given them in this place. uy ‘We the disciples of Christ have the superfluous excesses of passion and evil desire cut of our hearts, and who worship God Spiritually, alone deserve th ourable appellation of the sah, that is of circumcised 8 (Tae, 98.) Bu are (Fay, 98.) J who worship God rit, and boast in Jesus, but have 1 fidence in the fles! Col, il. 11, note 2.) 4 Though might have con ¢ven in the flesh. iv. 43.) Nar if a think to have coi in the flesh, I mo 5 Mr circumciss on the eighth day. of the ring of " gt or Be nja * an Hebrew of the brews : with respec law, a Pharisee, which descended from Bilhab and Zilpah, Sarah’s handmaids or They were more honourable likewise, on account of their 2 dl to the law of Moses, when the ten tribes were seduced to idole Jeroboam. 2. An Hebrew of the Hebrews. sl six. 29. xi. 20, one of whom only was a Jew. The Jews who lived amo sews and who spake their language, were called He/leni. Many of these were descended from j Of this sort was Timothy, Ac 1. But those who were born in J son of parents rightly des PHILIPPIANS. 495 ith respect to zeal, © 6 With respect to my zeal for the ting the liebichi ; law, and for the traditions of the “espect tothe righte- elders, it was great; as I shewed 98 which 1s by Jato, by persecuting the church. And with réspect to the righteousness, which the Jews affirm is to be obtained dy Jaw, LI am unblameable; having obseryed its precepts with the greatest care from my youth. ham, and who receiving their education in Judea; spake ge of their forefathers, and were thoroughly instructed in and learning of the Jews, were reckoned more honourable le Helenists ; and to mark the excellence of their lineage, edu- am "language, they were called Hebrews ; a name the most t, and therefore the most honourable, of all the names borne Mraham’s descendants. For it was the name given to Abraham #f by the Canaanites, to signify that he had come from the of the Euphrates. An Hebrew, therefore, possessing the nd qualifications above described; was a more honourable n an Israelite, as that name marked no more but one’s be- -of the commonwealth of Israel, which a Jew might be, a and bred in a foreign country. Paul indeed was born. in Cilicia ; yet being an Hebrew of the Hebrews, who re- education in Jerusalem, and spake the language used nd understood the Hebrew in which the ancient oracles of written, he was a Jew of the most honovrable class, and preferable to the Judaizing teacher at Philippi, if, as Mc ctures, and the apostle himself seems to insinuate, he Micnivtd ew The reader no doubt observes, that all hitherto mentioned by the apostle, were derived from Wy ut those he is going to mention, were of ‘his own acqui- = The righteousness which is, vos, by law. The greatest he Jews firmly believed, that the righteousness required in cor isted chiefly in observing its ritual precepts. And f a person was circumcised; offered the appointed sacri- ved the sabbaths, and other festivals enjoined by Moses, ssary purifications in cases of pollution, paid tithes of sed, and abstained from crimes injurious to society ; or d any such, was punished for them according to law, apostle Reb cesaeth it, With respect to the righicousness law, unblameable —Farther, as the ritual services en- on, were not founded in the nature of things, but in d of God ; and as, according to the law, atonement was e transgressions by these services, they were, on ac- being done from a regard to the divine will, consider- ‘of piety -more acceptable to God than even the per- . > of moral duties.—In the third place, as these ritual ser- vices ‘ 496 PHILIPPIANS.. 7 Nevertheless, what things were reckoned gain to’ me by the Jews, who thought them such a righteous-’ ness as entitled one to salvation,’ _ these, after I embraced the gospel, . I reckoned loss: things to be thrown away as ineffectual for justifica- tion ; and did throw them away or ¥ Christ, that through him I might be’ saved. 8 These, I say; I counted loss: .. 8 Nay mest ce 7 ‘ he ae ay vices were both numerous and burdensome, and tre quently, that they gave almost content employe 5 Israelites, the diligent and exact performance of t em W: -equivalent to a perfect righteousness, and so meritorious nal life— iitled the performer to justification ahd etérne neous opinions Paul entertained, whilst he But he relinquished them, when he became a Ch forms us, ver. 7. my ear ae Ver. 7.—1. What things were gain to me. Kigds, proper! the gain, or profit which is made by merchane The things which the apostle formerly reckoned which, since his conversion, he counted loss, were in the note on ver. 6. and not his wh fe all before God.” For he who said to he ori “ Oui boasting is this,—that with the greate: cerity we have had our conversation in the world, any degree of moral righteousness he had attained God, that he counted it loss ; unless he thereby m be thrown away, as of no use in procuring him j tiously. See ver. 8. note 1. Se Go 2. Those I counted loss for Christ. The word Cyp incurred in trade ; and more especially that kind of sustained at sea in a storm, when goods are Dee over the sake of saving the ship, and the people on soard. the word is used by Luke, Acts xxvii. 10, 2 1 Xenophon, and others. Accordingly, Sca xplai num, jactura, The term thus one an be the passage. Saith the apostle, in making the voyag the purpose of gaining salvation, I Mala eh = circumcision, and my care in observing the rit 1 : cepts of the law ; and I put a great value on these count of the gain, or advantage I was to make by when I became a Christian, I willingly threw them < as of no value in purchasing salvation. And this sake of gaining salyation through faith in Christ, as m viour. : Pre, Bey H _PHILIPPIANS. 496 talithings * to Nay, most certainly I count all human ef 7. note 2.) attainments and distinctions to be loss, excellency of the things to be thrown away, for the dge of Christ Je- sake of the excellent knowledge of Christ 3m yLord;forwhom Jesus my Lord, for whan I have Wwe thrown away ali actually thrown over board all things, igs,?and reckon themto and reckon them but dung, that sung, *thatI may gain § (x¢dnew) I may gain salvation through ist, Christ, as the profit of my voyage : And be found in 9 And at the end thereof, be 7 not /olding mine founda believer in him as Saviour, shteousnesswhich sot holding mine own righteousness om law, but that which is from Jaw, as the means of jis thro’ the faith my salvation, dwt that righteousness = 8.—1. J count all things to be loss. Having said in the pre- mg verse, that his privileges asa Jew, and his righteousness 7 was by the law, which he formerly thought gain, he now gated loss, he adds in this verse, that he counted all the things, )wWhich men value themselves, and on which they build their salvation, such as their natural and acquired talents, their eir Knowledge, their moral virtues, and even their good be loss; things to be thrown away as ineffectual in pro- them a meritorious justification. ‘the excellency of the knowledge of Christ Fesus. The a- ted all things loss, not only because they were ineffectual ing for him a meritorious justification, but because in them- are of little value in comparison with the excellent know- esus as Saviour, and of the method of salvation through ‘which the apostle was so ravished, that all other know- d every human attainment, he despised as things not wor- ‘care, while voyaging to eternal life. For whom I have thrown away all things. Doddtidge was of , that Paul was excommunicated by the Jews in Jerusalem, ed of his goods: a treatment which some others met with, not so obnoxious to the Jews as Paul was, after he desert- arty and became a Christian. Heb. x. 33, 34. d reckon them to be dung. Szveara, de rebus vilissimis dieitur, , Qnimantiug, et horum excrementis, as Gataker hath shewed, Postuma, c. 43.—The apostle’s meaning is, that he con- “the things in which he formerly gloried, as of no more. procuring 2 meritorious justification, than the filth of the Mich polluteth those who handle it—The prephet Isaiah ‘in the same manner of the legal righteousness, on which , the greatest value, chap. lxiv..6. “ But we are all 28 thing, and ail our righteousnesses are as filthy rags.” .—1. Found in him. ‘This expression Pierce explains by Ss note on Gal. ii. 27. “ By taking on them the profession of i; ol. I. aR the 498 PHILIPPIANS. which is through the faith enjoined by of Christ, the right, Christ, even the righteousness whichis (ex Os) | God Jrom God by faith; that being the by faith *.~ ouly righteousness of which a sinner _ bali is capable. : 7 10 And that I may know Christ, 10 AND may kt (ver. &) experimentally as my Sa- and the power o viour, and the power of his resurree- surtection, * ante Zion in confirming my faith in him lowship of his su as my Saviour, and the fellowship of being comforted © iis sufferings, being conformed to his death, , death, by dying, as he did, a os for truth, Re « « see ' the gospel, they had, as it were, put, on “Chiesa $0 Sabet looking on them, there appears nothin but Christ. - They w it were, povered all over with Christ, as a man with the’ clo hath put on.’ 2. The "aRiaoet Jrom Gad. We i the phrase 3 @:z, often in scripture. But the phrase Thy ex Qe Dexccetorvviyy I I think, only in this passage. It is opposed to, sun d m) yous, mine own Fig hteousness, which is from law, a phrase. oun ther passages, particularly Gal. iil, 21. Verily, righteousnes have been, ex vous, by, or from law. Wherefore, since thes “Ig ness from law, is that righteousness which is obtained accord the ienor of law, che righteousness from God by Faith, is that 3 ousness which comes from God’s counting the believer’s fa righteousness, and from his working that faith m his heart, influences of his Spirit. a ‘ "3. By faith. Ext rq mise. Estivs thinks iis may cu s ; upon faith ; to signify, that the righteousness which cometh God, is built upon faith as its foundation, just as filicvess ar to be built upon the foundation of the apostles and prophets. though this sentiment be true, righteousness upon faith, is an Sion altogether unusual ; for which reason the common ought to be retained. "q Ver. 10.—1. And may know him. — topialieat 5 whom I}. followed here, supposed that the infinitive rs yraves, is put for subjunctive, and that it answers to ivgsta, ver. 9. But Beng because the article is in the genitive case, is ‘of opinion, t yravei, is governed by tm aise, in the end of the eee consequently, that the ‘translation should be, By the faith o ing him, and the power of his resur rection, and the Jellow: But the faith ¢ paomiey him, is an unusual Bada IY Devt 2 ‘2. And the power “fh his resurrection. ts power in confirmil faith in him, and my hope of salVation through him. I enc is said, 1 Pet. i. 3. to have “ begotten us again to a living through the resurrection of Jesus Christ from the dead.” 4 € 3. 8) 4 PHILIPPIANS. #99 (Bs, 127.) That any - 1) That any how, at the end of es, 150.\ the race, I may arrive at the resurrec- see the resur- tion from the dead: obtam a body from the dead.’ —_ like to Christ’s glorious body, which be fist _ is the peculiar privilege of the sons ie ial of God, Rom. viii. 23. ing conformed to hzs death. Grotius observes, that the con- m begun, ver. 9. évesSw zn exav, may be found not having, must inued here in the followmg manner, évgedw compogPunne, e found conformed to kis death. r.11. That any how I may arrive at the resurrection ae the , P This i is the literal translation of Es was xaravrnzw es Zavecacty — The apostle changeth his allusion from a voyage to a race, ing himself to one who runs a race, he represents righteous- faith, and resurrection from the dead, its consequence, as the for which he was running. His running consisted in his hav- owship with Christ in his sufferings, and in being conformed ath. And as in the Olympic race, the prize for which the s contended, was placed on a tripod at the goal, he expresses ing the prize, by a word which sigmifes his arriving at it: vos 645 THY havesurw vexgov.—It is generally supposed, that the ‘is speaking: of the spiritual resurrection, as he doth, Rom. vi. es, ii. 5. v.14, But in these passages, the spiritual resur- represented as the immediate consequerice of faith. Where- apostle, in ver. 12. of this chapter declares, that he had net ved the prize for which he was running, nor yet was made ‘but he pursued, if verily he might lay hold on it. For ons, 1 think the resurrection from the dead which he was to. obtain, was not the spiritual resurrection. That m he had obtained already, being eminent for his faith and As little was it the resurrection of the body in general, as shewed immediately. But it was the resurrection of thé he resurrection of his body, fashioned like the glorious body ,; as mentioned ver. 21. ‘This, with righteousness froni God , was the prize for which the apostle ran. But neither of knew, would be bestowed on him, till he had finished the therefore speaks of them as future ; and of himself as to run, that he might obtain them, ver. 12.—In the sa- r \j be cemmonly followed by the preposition s. In this passage on is compounded with the word, so as to make eev:- herefore; tay eLecvesacry vexewv, is rightly translated, the re- Srom. the esih Since the apostle represerits thé resurrec- m from the dead, of which he is speaking,“as a matter very dif- © obtained, it cannot be the restoration of the body simply, wicked shall arrive at, whether they seek it or not ; but, ore observed, it is the resurrection of the body, re- saoned the glorious: body of Christ, mentioned ver. 21. which is a’ AnD i Dd | ings, the word used to denote the resurrection, is avesaecis, my 2 privilege’ -_ 500 PHILIPPIANS. a 12 For I have not yet received'the 12 (Ovy, om, QE prize, as having finished the race, J have nat- yet re nor yet am I made perfect by being noryetam I privilege peculiar to the sons of God, and that by which they be distinguished from the wicked at the judgment. See 1 Th 16. note 2. Ver. 12.1. For I have not yet received: So wy must be translated, to accord with what goeth eae negative particle hath a similar position in other pass example, 2 Cor. v. 4, sevaCopecy Beegupesvos @ oe: eSa:; which, notwithstanding the position of the negative DE must be transhated, “* being burdened, we groan, #x «9 4, not b we wish to be unclothed.”” Rom. vill, 12.“ Well then, bri efereras eoney #74 cagxs, we are not debtors to the flesh, : cording to the flesh.”? See also Rom. x. 19.—What the a not yet received, was righteousness from God by faith, x ver. 9. and a hiptatd resurrection from the dead, sconttaadial which, taken together, he terms she prize, vere 14. Now of th mer, as well as of the latter, it may be said with truth, that be do not receive it in the present life. In the present life, it i mised indeed to believers, but not hestowed on ixem till th is finished, and sentence pronounced seneerning their whole b our, at the general judgment. 4 2. Nor yet am I made per, rfect. This, Pierce thinks, was 0 5 in opposition to the Judaizers, who fancied that. perfection we obtained by obeying the law of Moses, Gal. iii. 3. “ Are ye sc ish, that having began in the Spirit, vu» omens Merpeareell make yourselves perfect by the flesh ?-Others, howey opinion, that by using the word TeTeAcibee, the apostle alluc the prizes bestowed on the victors in the Grecia lgemnessiid ] of these prizes, some were more valuable than others, being. of victories in contests more difficult and honourable, the termed terse wxntngme, perfect rewards, or priwes; and the p who obtained them, were said 7AavoSas, to be made perfect. fl higher prizes were crowns of leaves, een trees, and some of } But the inferior prizes were tripods, shields, cups, &e. The fc were greatly preferred to the latter, not for the materials they consisted, but for the honours and privileges of whic were the aymhale, —Le Clerc however affirms, that no pass any ancient author can be produced, in which zsAcayves, perfect, signifies to be rewarded with the prizes in the games, | although the Greeks did not use the word in that sense, i ivan it here ;’as it is well known that the apostle hath affixed t Greek words, meanings, which, though uncommon, are ang té their ordinary significations. Accordingly, we find hi this very word, riAcwdwa, Heb. xi. 40. to denote our being ¢ pletely semardeké in the life tocome.—See note 1. on ver. 15. of) chapter. tg a Ill. tT pursue, 3 (e, 12'7.) ber 918. ) verily I y hold on (sup. +870) ie for which (xe) in- Iwas laid tng on by i} | it Jesus. self to have laid THE PRIZE, (from 4.) But one thing 1 minding indeed the thind ME, but ex- “ie ee ie be- 14 1 } follow ied: )along the mark, ' (sat, PHILIPPIANS. stretching myself -) to the prize of 501: completely rewarded. But I pursue, that verily I may lay hold on that righteousness which cometh from God by faith, and that glorious re- surreetion, ver. 11. for obtaining which indeed I- was laid hold on by Christ Jesus, when he appeared to me,a nd forced me to run for it. 13 Brethren, I do not reckon myself to have laid hold on the prize, as hav- ing finished the race. Buf one thing I do, not minding indeed the things behind me; the progress I have al- ready made; but (sxexrevoysves, mid. voice,) exceedingly stretching myself forward to the things before me; the part of the course yet to be run over; 14 I follow in the course ita the mark: 1 run on in the marked out course of faith and holiness, #o the tL pursue, that verily I may lay hold on. Arosco ex nos nit- These are agonistical phrases, as is evident from Lucian’s n of them to the games. | Persecuti, non assecuti SUNnte—Kerorape Bevery, to lay hold agonistical style, is to /ay hold on the prize, when it was o the conquerors, by the judges of the games.~-In the subse- use, this word whose proper si ignification i is, to take a fast hold , is elegantly used by the apostle, to denote Christ’s laying n, as he was going to Damascus to persecute his disciples, reing him into the stadium to run, that he-might lay hold Hermotim. p. 564. Auwxovres # righteousness from God, and a ‘glorious resurrection, called the ‘the calling of God from above. 14.—1. L follow along the mark. Kore cxeroy diaxa. is clause is translated, {follow on towards the goal, for the But Pierce says, he hath not:found any good authority to that cxom@ hath the signification of spe, the goal; for eason, he retains the common translation, the mark. The which the racers were to run, being’ marked out by a line wy, (see ver. 16. note.) that line might well be denomi- oxoa@@>, the mark, from cxomw, I fook; because, in running, etes were to look at it frequently, lest they should run out scribed bounds. Siaxw, I follow along the mark: for wave, signifies along from the manner in which it is used in Euclid’s Wlemente: ( g to this signification of the expression, the apostle’s mean- ‘that i in runwing for the prize of righteousness by faith, and of See ver. 14. note 2. By Hence the propriety of the expression, a blessed 502 PHILIPPIANS, prize of the calling of God from above the calling o by Christ Jesus ; the prize of righte- above ? by ( ; ousness and eternal life, proposed to — +o. hou ce me when Godcalledmefromheaven . | | by Christ Jesus, to run this race. oy Gane i 15 As many, therefore, as wish to | be perfect by receiving the prize, let , us think this the proper method of (Ess. i iv. 1.) Let ; obtaining it. And if ye think differ- this. And if ez ently from me concerning any other frrently concernin pont, even that God will discover ta thingng nade x Lut Bik ¥, 7%, % a blessed resurrection, he kept vali the pee suffered all the persecutions and afflictions, which God the race appointed him to suffer, without stopping, or was even willing to die a martyr for the truth, t conformed to Christ in his death. This. was not t false teachers, mentioned ver. 18. who were ent Christ, and who corrupted the gospel to avoid ing. 2. The prize of the calling of God from above. ‘oni ; xAngiws Te Ose cy Xpise Incs. It is hardly. ossibl lation, to reach the full meaning of these words. A’ judges sat on an high seat ; and from thence, by an h ed the combatants oh the ‘siememmnd 1 Cor, i ix, 27 sion to this elevated situation of the judge calling him by Christ to run the Christiz JSrom above. And because it was accomp he could not resist, he calls it, ver. 12. C/ That the prize, which God from above call was righteousness by faith, together with et is evident, not only from ver. 9, 11. where | sented as the prize for which he tan; but where, in allusion to the distribution of the games, he terms the prize for which ‘teousness, which the Lord, the righteous day :” and from James i. 12. where it is eallec From the description which the apostle gives, ver. ing all the members of his body, while rur : and from his telling us, that he followed en w and agility, till he arrived at the prize which of the course, we may learn what earnestness, dil stancy in the exercises of faith and holiness, are | faith’s being counted to us for righteousness at the Ver. 15.—1. 4s many therefore as wish to be perfect. opinion, that rercios, in this passage signifies full grown men, op sition to children ; and therefore he translates it by the Latin wy adulti ; and thinks the apostle uses the word in that sense, to. persons completely instructed in the Christian doctrine. Bi translation I have given agrees better with the sense of the passay especii PHILIPPIANS. — 503 will discover to you who wish to be perfect 3 he will a make you sensible of your error. However, to what 16 However, to whatever part of ave come, (seen) the course we have come, let us go on iis go by the same line,' by the same line, let us mind the same ‘mind cov same hing: While running, let us go on in the same course of doing, and suffer- ing for the gospel, and have in view the same prize of righteousness by faith. Ve “heey be joint 17 Brethren be joint imitators of rs of me, and (cxo- me, in striving to lay hold on the steadily on them prize of righteousness by faith, and kas yehaveus by suffering for the gospel; and sook lens steadily on those teachers who so walk y as the apostle declares, ver. 12. that he was not yet made by receiving the prize. See ver. 12. note 2. ye think differently concerning any thing, even that God will - to you. Here the apostle is thought by some, to have had but sincere Jewish converts in his eye, who, by the preju- their education, were led to think the rites of the law of igatory on them, even under the gospel. ‘Their error he | would discover to them ; not by any particular revelation them for that purpose, fa by destroying the temple and the nation from Canaan, For these events would con- , that God no longer required the disciples of Christ to € rites of Moses.—But I rather think this passage hath a eral meaning ; namely, that such of the Philippians as sin- ed the Lord, if they happened, from ignorance or preju- ink differently from the apostle concerning any important faith, would have their error discovered to them, not by a . fevelation; but by the ordinary influences of the Spirit, y to Psal. xxv. 12. “ What man is he who feareth the ‘shall he teach in the way that he shall choose. By the same line, namely the line by which I go, ver. mmiond in his note on 1 Cor. ix. 24. tells us from Julius Pol- t the word zavév denotes a white line by which the course in n was marked out, including the whole space between the lace and the goal ; and that those whoran out of that space . contend lawfully. ‘The runners in endeavouring to pass one in danger of going out of that space-—Parkhurst, (zm “says Aquila uses xavwy for a measuring or marking ie Job , And I observe, that the apostle, 2 Cor. x. 15: uses the » for that portion of the world, which was marked out by his ministers to preach in. Sed2"Cor."2!13. nate 2: As ye have us for an example. By using the word us includes Timothy who joined him in this epistle ; and I s also, whe assisted him in sina ioe, the Philippians. ’ Ver. 504 in holiness, self-denial, and suffering, as ye have us for an example of these virtues. 18 For many teachers walk very differently, who I have often suid to you, and now even weeping I repeat tt, are enemies of the cross of Christ, both by teaching that men are pardoned only through the Levitical sacrifices, and by refusing to suffer with Christ for the truth, ver. 10. 19 Of these evil labourers (ver. 2.) the end 1s perdition, because. their God is their sensual appetites, which to gratify is the object of all their ae- tions. Nay, so profligate are they, that they glory in things which cause. shame to them, and mind earthly things only, without any regard, to the other world: So that ye should not imitate them. 20 But our conversation, whith ye ought to imitate, as for obtaining: heaven; our thoughts, aif fe cunt Ver. 18. For many walk, Vi. De Ver. 19.—1. Whose god is the belly. character of the Judaizing teachers, Rom. xvi. 18. Tit. i. il. therefordlift cannot be doubted, that he is speaking | here of th of their disciples, who we may well suppose, resembled eir ers, not in their principles only, but in their manners also, — 2. Whose glory is in their shame. These false. Seubert lived in gluttony, drunkenness, and lascividusness, but the} " in these vices, and. inthe money which they drew from th ee although all these things were most shameful, __ . Who mind earthly things. are included. Ver. 20.—1. But our conversation ts for. heauen.: iat wodereverdet, from which woasssyne is derived, signifies to b PHILIPPIANS. . a) — He te heh of the ae izir exs, mentioned chap. i, 10. as preaching Christ ice n a view to add affliction to the apostle’s bonds. z which he gives of their debauched manners, is agreeable to 1 said of them elsewhere, particularly, 2 Cor. xi, 13, AS 3 20. | Pierce supposes that in th sion, the rites of the law of Moses, which were of an earth’ “app Cag “18 Fot many who I have often you, and now even ing, I say ARE enen the cross of Chris (Pgovsyres) ‘mind e Pits ; abt Col. 20 (1 patties a And the des The apostle gives t th general, see Philip. i. 27. the common translation, which i that of the Syriac and Vulg. versions, may be xetained. But - affirms, that wearreyza and aoa being words of the same . = a. Il. PHILIPPIANS. 505 whence also we 7 cares, and hopes, are all directed to x for the Saviour,? the obtaining of heaven; from i Lord Jesus Christ. whence also we look for the Saviour, re the Lord Jesus Christ, to come and ian carry us thither, according to his hs > promise, John xiv. 3. L (0s aeraryauaricety 21 Who, to make us capable of will refashion our the enjoyments of heaven, wil! new d body, | (as re ye make our body, which ts humbled into a ‘avre cuppogd) in state of mortality by the sin of the rt at it may become of first man, that it may become of a like @ form with his glo- form with his glorious body, in which § body, according to he now liveth ; and this transforma- ‘strong working, BY tion of our body, he will accom- he is able also plish (xarx sy expyuay te dwacda the clause ought to be rendered, Gur city, namely, the new Je- is in heaven. Beza, however, and others translate it, Our ci- uship is in heaven ; so that we do not, like the persons mentioned, 9. mind earthly things, See Col. tii, 1—3. This, it must be Dwledged, is a good sense of the passage, provided it is autho- the original. om whence also we Jook for. Though the antecedent saves plural number, the relative is fitly placed in the singular, it respects the meaning rather than the form of its antece- See Ess. iv. 66. 2. Peirce thinks this solecism may be re- by supposing that sexe is understood ; 3 sexe from which look for the Saviour to come.—The apostle, by a common "e of speech, ranks himself with those who are to be alive at list’s second coming. See 1 Thess. iv. 15. note. The Saviour. Estius has quoted a passage from Cicero to shew meanings contained in the word cwrxe Saviour. But they ngs contemptible, compared with those implied in the é answering to ewrag Saviour, The transcendant excel- f which great name the apostle hath set forth, chap. ii. 10, 11. 21—1. Who will refashion, &c. ‘Os msracynnarion to cope wos Yum as TO yiveTTes wuTe euewepPey (See chap. ii. 8. d copar: x5 Deen ute. Literally, “ Who will refashion the ir humiliation, in order that it may become of a like form he body of his glory.” The body of our humiliation, is our bled into a state of mortality by the sin of the first man ; ontrasted with the body of Christ's glory; or the glorious uptible body, in which he now lives as Saviour, and universal Like to this glorious body of the Saviour, of which an i- as given in his transfiguration, (see 1 Cor, xv. 43. note 2.) ies of those who now have their conversation for obtaining shall be new made when Christ returns. So that here, as ili. 23. the redemption of the body from corruption by a glo- 38 rious 506 __ PHILIPPTANS. Cua avrov,) agreeably to that strong work- to subdue all. th ing, by which he ts able also to subdue bunts 2 ie ‘i all wicked men and devils, atlength, i to himself, by punishing them as they deserve. rious resurrection, is represented as the especial privilege of teous. 2. Whereby he is able to subdue all things to himself, Christ’s being able to subdue all wicked men and evil converting such of the former as are capable of -conversi punishing the rest along with the evil angels, the cludes, that he is able, “by the same power, to refa fleshly body of the saints, so as to make them of a | his own glorious body.—It deserves to be ren here said to subdue all things to himself by his « own gv notwithstanding the same subjection of all things is ascribed Father, 1 Cor. xv. 25. Heb. ii. 8. For removing’ this 6 dif see 1 Pet. iii. 18. note 2. where Christ’s resurrection, as the Father, to the Spirit, and to Christ himself, i is explai % CHAP. -IV.: (ined View and Illustration of the Matters contained in this C) T O the foregoing condemnation ‘of the doctrines 2 and , ces of the Judaizers, the apostle, as the a — on discourse, subjoined in the beginning of this tiie tation to the Philippians to stand firm in the b Dak trine of Christ, and in the constant practice of his od ce] In what follows, St Paul proceedeth to a new oc a odia and Syntyche, two Christian women of hate in Ph having differed in some points of doctrine or practice tle besought them to lay aside their disputes, and be each other in affection, ver. 2.—And to bring about conciliation, he requested a pe rson in Philippi, whom h his true yoke fellow, to help them to com their differ because they were sincere in the belief of the gospel, a1 formerly assisted himself, and Clement, and sini! preachers in the work of Christ, ver. 3.—Next, he g Philippians directions concerning their temper and cond Christians. ‘They were to cherish spiritual joy, modei freedom from anxious cares, and to be often employed i er, ver. 4—6. —All these virtues they were to practise, a ing as they had learned them from him, and had seen the emplified in him, ver. 8, 9.—Then, in very polite tern IV. PHILIPPIANS. 307 Inked the Philippians for their affection to him, expressed by Care they had taken to supply his wants, ver. 10.+—But lest m the warmth of his gratitude, they might fancy that he had ¢n out of measure distressed with his poverty, he told them, 4 the want 14 the necessaries ig life, were not evils ait ist, ver. 1 peta! Ke he commended them for attending is state, ver. 14.—and told them he accepted their present lore willingly, because they were the only church he had rived any thing from while he preached in Macedonia ; ver. From which they would see, that he was not covetous of fs ; and that he received their present, only because he sought mn them pious ‘actions, as the fruit of his labours among m, which in the end would abound to their own advantage, , 17.—Knowing, however, that it would give them joy, he : them, that through their liberal gift sent by Epaphroditus, now had every thing he wished, and was filled with comfort, 18.—Withal, to encourage them in such good. works, he ed them, that God would supply all their wants stands r. 19.—In which persuasion he addressed a short doxolo- o God, ver. 20. She apostle having, in this handsome manner, thanked the lippian church for their present, he desired the bishops and tons to salute every saint at Philippi in his name. And t them the saJutation of the brethren who were with him at Vv iting of this letter, ver. 21.—adding, that all the saints in me ‘saluted them, but chiefly they of Cesar’s househoid, ver. _ For the gospel being made known in the palace, by means e apostle’s bonds, chap. i. 12, 13. it had made such an im- sion on some of the emperoi’s domestics, that they embra- ad professed the Christian faith. Having therefore friends he palace, the apestle hoped to be released through their _ offices, chap. i. 25. ti. 24. Nor was he disappointed in expectation. For, after having been confined for two years, as set at liberty.—St Paul concluded this epistle as usual, h his apostolical benediction, sealed with an Amen, to shew Sincerity in all the things he had written, ver. 23. ComMENTaRY. New TransLaTion. AP. IV. 1 Wherefore, my CHAP. IV. 1 Where- a ge I greatly love, and fore‘ my brethren, delov- 1—1. Wherefore my brshiote, &e. This being the conclu-. nd application of the discourse in the preceding chapter, it not to have been separated from it.—See 1 Cor. xv, 58. where b discourse and the chapter énd with a similar exhortation. 2 2. Exceedingly 508 -PHILIPPIANS. whom I long. exceedingly to see, and who are to be my joy and crown, since ye know that Christ will re- fashion your body, and bestow on . note “you the prize of righteousness, so the , stand firm in the doctrine of the Lord, O beloved, as ¥ have taught you. ec 2 Eucdia I beseech, and Syntyche ny beseech, to lay aside their disputes, and to be possessed of the same friendly disposition towards each other, which — the Lord requires in his servants. 3 And I entreat thee also, faithful — yoke-fellow in the work of Chorio ’ help these women nga and Syn- 2. Exceedingly longed for. vicoadieeel! : appellation to things which they greatly L AM d objects of their strongest desire. In this be aie iy" the aposthe’s longing to see the Phili . And crown. St Paul often compared wall to the combats in the games. Here, b gure, he calls his Philippian converts, his Ih crowns with which the victors in. the ga sere meaning is, that their conversion and f C him much honour and a great reward at the ; 4. O beloved. Itis scarce possible to aches ly than the apostle hath done in this shor vers ' der epithets which he bestowed on the Philipp but from the real feelings of his heart, penet titude for their attention to him in his dis account of the excellence of their character Ver. 2. Fo be of the same mind in the Lor cause the word Qgosev, signifies to care for by is of opinion, that the apostle exhorte the gospel with one soul ; and supports. his of that no one can be of the same judgraaes intreaty. wi Ver. 3.—1. True yoke- fellow. Yom 1 Cor. than probable that Paul was never marri iii. 30. tells us, the ancients thought otherwise,, have been followed by some of the moderns, who ie tle’s wife was here addressed. But the gender which is masculine, cv{vye qyacx, shews that this male : Whereas if the apostle had addressed a fema : written yoow. Erasmus indeed affirms, that the:Chcecls though masculine in their termination, are sometimes fe , ar. IV. PHILIPPIANS. 509 women, who, («#, tyche) to compose their differences ; for the gospel have who are worthy of this mark of at- ed * together with tention, because they courageously with Clement, * maintained the truth of the gospel along rest of my fellow- with me and Clement, and the rest of : ; i ‘signification. But in this he is contradicted by Estius.—Beza, ving Theophylact, gives it as his opinion, that this yoke-fe//ow, husband either of Euodia or of Syntyche; and that these ere female presbyters. I also think the husband of one of = women was meant here ; and that he is called true yoke-feliow ; count of his excellent character as a husband.—Others suppose or was addressed by the title of ¢rue yoke-fellow, because be- of the apostle’s chief converts at Philippi, he had assisted the gospel. Mill thinks Epaphroditus was the apostle’s w, and that the women to be helped by him at Philippi, ured with the apostle and Clement in Rome. But on this ition, Epaphroditus at the time the apostle wrote, must have t Philippi, contrary to Philip. ii. 28.—If none of the above ions is admitted, some one or other of the bishops or deacons d chap. i. 1. may have been addressed by the title of yote- And with respect to Euodia and Syntyche, I think they with the apostle and Clement at Philippi, either when he the church there, or in some of the visits which he after- ade to the Philippians. It is true, Clement by his name, to have been a Roman; yet, as Philippi was a Roman colo- nay have been converted there, and may have assisted the soon after his conversion, or in some after period. 10 for the gospel have combated together with me. Probably zing teacher at Philippi, had endeavoured to draw Euodia che to his party. But these zealous women having stea- d his corrupt doctrine, the apostle calls it very properly, ting together with him, and with Clement, and with the fellow-labourers.”—Ort, these women, as Theophyiact y have been aged widows, whose‘office it was to instruct the their own sex ; and whe may have met with much trouble tion, both from the unbelieving Jews and Gentiles, while y discharged their duty.—That there were anciently in aged widows employed to teach the younger of their ‘the principles and precepts of the gospel, appears from +15. And that the suffering of persecution for the gos- as great an exertion of courage as the Grecian games, Heb. x. 32. where it is termed asSanzw xatnwatoy, a mat of sufferings. ’ | And with Clement. The ancient Christian writers tell us, the Clement who afterwards beeame bishop of the church and who, to compose some dissentions which had arisen in at Corinth, about their spiritual guides, wrote an epistle nthians which is still extant. A. Whose 510 PHILIPPIANS. Cuar my fellow-iabourers at Philippi; labourers, wh ose avhose names 1 am persuaded are in ARE in the book o the book of life,as persons to be saved. = 4 Instead of being much grieved 4 Rejoice in th with the evils to which ye are ex- always: * I say { posed, Rejoice in the Lord always: %70.) a second tim and as this temper is highly becom- joice ye. (See ing Christians, I say a second time, \ Dhes. vy. 16. no Rejoice ye. A coal i 4. Whose names are in the book of life. In scripture th two books mentioned, in which men’s names are said to be ten. 1. A book in which the names of those are written whon allows to live on earth. Of this Moses speaks, Exod. xxxii. ; not, blot me I pray thee out of thy book which phOC hast written, Isaiah, chap. iv. 3. Every one written among the lwing m Fer. —2. A book in which the names of those who are to inherit and eternal life, are written. Of this book our Lord speak x. 20. Rather rejoice because your names are written in heaven. the apostle, Heb. xii. 23. First born who are written in hh ‘This book is called, Rev. xiii. 8. The book of hfe of the L Rev. xxi. 27. The Lamb’s book of hfe. —OE this book Ch wise hath spoken, Lev. xxii. 19. Jf any man shall take away them that feared the Lord, and that thought w things, however, are not to be taken literally. books. Wherefore, when the apostle saith concern labourers, that they are written in the book of life, he ref cond mentioned book ; and only expresses his ¢ aritable cerning them, that being faithful labourers, they were to be x ed with eternal life. Aaah hn Si sp. Ver. 4. Rejoice in the Lord. Since our joy is to be in must flow from a sense of our relation to him as ‘his’ dis from our belief of the great discoveries which he hath t the gospel, concerning the counsels of God for our salvation, c¢ ing his own beneficent government of the world for the good church, and concerning his return to judge the world in rig! ness, and to render to every one according to his deeds. 1) must flow also from our belief of the promises, which Chris made to us, concerning the pardon of sins, the assistances of | rit, the efficacy of his power to preserve us from the snares of the vil, the resurrection of the body, the life everlasting of the righ the creation of the new heavens and new earth for the righted dwell in, and their eternal felicity in that happy country —The tle exhorted the Philippians to rejoice always in the Lord, no He a | The, Lord Is € ay solicitous mice but in g by | ptayer deprecation, wing, | let your Tre- e made Known , “the eee iT. note 4.) of penicls poeta ig our behaviour. W PHILIPPIANS. ith th hanksgiving. — ng his prayers with complaints and tears, generally end- thanksgivings.—T he exhortation in this verse implies, that the afflicted have many mercies for which they ought sod thanks, but that they ought to be thankful for their very. because they are the means by which the Father of their th them partakers of his holiness, in order to fit them for himself ‘in heaven for ever. 51l 5 Let your moderation be evident to all men. For the Lord is nigh you, both to mark how ye behave, and to assist you against your oppressors. 6 Resi ning yourselves to the disposal of God, Be anxiously solici- tous about “nathing : but in every diffi- culty, by prayer for what is good, and deprecation of what is evil, with thanksgiving for mercies received, make known 4 your desires to God, ae if he sees it fit, will grant your re- quests. Or if not, these devout ex- ercises will enable you to bear with patience, whatever affliction God allots to you. - _ 7 And in this course of humble resignation the hope of the peace of God, which is the portion of his y to believers, but because the joy flowing therefrom was _ port them, bath wndar the fear and the feeling of the suf. which they were then exposed. ~ 5—1. Let your moderation be known. emieimesce : Ess. iv. 20.—Moderation means meekness under pro- on, readiness to forgive i injuries, equity in the management of $s, Candour in judging of the characters and actions of others, of disposition, and the entire government of the passions. - 2. James iii. LT. ~ men. The apostle desired the Philippians to make their ‘evident to all : men, because thereby they would effeciu- d their religion to their persecutors. In this sentiment d with Paul, 1 Pet.ii.12. ° rd ts nigh. Eyyvs, signifies nigh, either in’ respect of place ere I understand it of place. To ex:ixes, here stands The Lord is beside you, ‘If it is understood of time, the meaning ill soon come and destroy the Jewish commonwealth ; ower of one class at least of cur enemies, will shortly he On this Beza remarks, that David Ver. 512 PHILIPPIANS. Cus children, and which is a blessing so all understanding, great that it surpasseth all human guard * your heart: comprehension, will guard your affec- your minds (q, tions, and your understanding, through through Christ Jes Christ Jesus, against the fear of suf= , fering, and of death. oe . 8 Finally, brethren, that I may re- 8 Finally, breth commend virtue to you in allthe whatever things are different forms in which it hath whatever things AR been set forth, Whatever things are erable, whatever conformable to truth, whatever things ne just, whatever are honourable, whatever things are ARE pure, whalevdl Ver. 1.—1. The peace of God. This I take to be the ha which God has prepared for the righteous in the life to come: ed also, the rest of God. And to that interpretation the char here given of the peace of God agree: it is so great that it eth human understanding to comprehend it 3 and the hope o} ing it, is the most effectual preservative of the affections and th from sin. Others by ‘he peace of God, understand the peace 2 from reconciliation with God through Jesus; others the peace’ God himself possesses in the enjoyment of his infinite perfectio this latter sense of the phrase, the apostle’s meaning is, that th sures which good dispositions efford, have a great efficacy in r men stedfasi in the profession of religion.—The phrase peace @ is used only here and Col, i. 15. where it signifies she peace God enjoys. St A eine Nees We il 2. Will guard your hearts and your minds @esencs. This is tary term, expressive of the watching of soldiers’ in a fortified which is besieged by enemies without, and which has mutine habitants within. It is elegantly used on this occasion, to de. the efficacy which the fitm expectation of the happiness of hea hath to subdue the passions of the human heart, and to fort thoughts against the suggestions of the devil, and the sophi: wicked men.—Beza observes that the apostle divides the soi two parts, Kagdia, and venue, heart and mind, The former is. seat of the will and affections ; the latter the seat of reason ai mory. Wherefore the guarding of the mind, is the securing | only against the false reasonings of infidels, sceptics, and wicke but against the fiery darts of the devil; those evil thoughts ¥ the devil suggests, to seduce men to sin. ip Aa Ver. 8.—1. Finally, brethren, &c. The Greek philosophers as keen as the moderns, in their disputes concerning the fo of virtue. These disputes the apostle did not think fit tos But being anxious to make the Philippians virtuous, he mentiont this exhortation, all the different foundations on which virtue been placed, to shew that it does not rest on any one of thes but on them all jointly ; and that its amiableness and oblig sult from the union of the whole. E (meorunn, Scapula,) ut, whatever things of good fame, if BE any virtue, 2 any ptaise BE WGiede) attentive- der these things ; ‘A xa.) Which lee earned, and re- (see Col. ii. 6. d heard, and e: These hin ill be with you. t) But I iciced in the Lord, ! that ee ye have made oe me to flour- D @ ra; 218.) servants, — h we Be es Joh 1, PHILIPPIANS. and the God of | nude your care oF me to flourish again. we. The same sense eye9adaw hath Ezek, xvii. 24. LXX. Irative expression, the apostle likened the Philippians’ care plant, which withers and dies in winter, but groweth a- owing year ; or, to trees which, after their leaves drop put them forth ¢ again next spring. might think this expression insinuated a complaint that sor latterly, the apostle immediately added, that been careful to supply his wants, but had not had “4 had not an opportunity. 513 just, whatever things ave pure, what- ever things are benevolent, whatever ‘things are of good fame, if there be any virtue in these things, and if any praise be due to the persons who do them, attentively consider these things : _ 9 Which things aleg ye have learned from me, and received as the will of Ged, and have heard that I practise, and seen me do. These things be ye careful to practise ; and the God who hath made peace between himself and us, by the mediation of his Son, and who is the giver of all peace, will be with you'to assist and bless you. 10 But before I conclude, 1 must tell you, that on the arrival of Epa- phroditus, I rejoiced greatly in the Lord, who directs all events, that now at length, by your present which I received from Epaphroditus, ye have made your care of me to flourish anew; (s@ aw, SUP. xexymart,) in which concern. for my happiness, ye re be any irtue, and of any praise. The Clermont MS. ais eareves exisnuas, If there be any praise of knowledge. he Vulgate read, /aus disciplinc,' any praise of disci- 75 matdeaas. But the common reading i is best Chimie ell with the context. LO.—1. 1 rejoice greatly in the Lord. peas as in many assages of his writings, the apostle shews the deep sense of Christ*s governing the affairs of the world for the For, this new instance of the Philippians’ elfare, “ al ey = aaa to the providence of Avdurcre ro Lest, however, the Hesgerds Os, Chrysostom saith, this EI atic phrase B14 * PHILIPPIANS. Cual avere indeed careful before, but ye had not an opportunity of shewing it. 11 Ido not speak thus feelingly of the renewal of your cave, Secause I was unhappy in poverty. For 1 have learned, in whatever state I am, to be contented; knowing that what God appoints is best. But I rejoiced in your present, as a fresh expression of your love: 12 I beth know to be humbled by living in poverty, and I know to abound in riches. Every where, and on all occasions, I am well instructed, both to bear fulness of bread, and to be hungry ; ; both to abound in the conve- niencies of life, and to be deprived of them, without being elated in the one case, or depressed in the orher, phrase was commonly used to express one’s want of abilig thing. And it must be acknowledged that this meanmg sui character of the Philippians well. Yet as the phrase may ha iher meaning, and we are ignorant of the circumstances of th lippians, I have retained the common translation. “4 Ver. 11.1. J do not speck this because I was unhappy in in w The apostle meant to tell the Philippians, that the joy oceas by their liberal present, was not because he was unhappy’ poverty, and was relieved by them, but because their gift was proof of their respect for, and care of their spiritual father a apostle delighted in the elliptical manner of writing. _ But the ture of his discourse commonly, as in the present instance, diret io ar words which are necessary to complete his meaning. . For I have learned in whatever state I am, to be conten sical cvas literally, to be self-sufficient, that is, to be perfectly co! ed with what | kave. Ver. 12.—1. Lam inghructee ctcd Leth to be jilled att? to Le ‘This is an explication of the general expression in ‘the p clause; “ I both know to be humbled, The word pepevaeoe properly signifies, I am initiated im the x But as the initiated were believed to be instructed in the cellent and useful knowledge, the word signifies to be com structed in any science or art. Perhaps the apostle used i occasion, to insinuate that his bearing both adversity and pros} properly, was a sacred mystery, in which he had been initia’ Jesus Christ, ver. 13. and which was unknown to the men o world. 2. Both to aleund crd to s ber want, _ (sxe, Bu. ene cs 11 “Pebavi sp UNHAPPY (xa’’) * ForI have learn whatever state I ar dag 12 1 both bande humbled, and 1 kne abound. Every v and in all things, | instructed :* both { filled and to be hv both to abound | suffer want. * and I know to 2 As the apostle int he -PHILIPPIANS. . ps 13 In one word, 7 am able to bear all situations through the assistance of Christ. who strengtheneth me. (14 Notwithstanding 1 am able through Christ to bear every state, ye have done wel! when ye jointly com- municated a supply to me in my impri- sSonment. -15 Now to shew you how season- Sy that in the able your present was, and that I g of the gospel, honoured you by acbeprtig 3 it, Know len I went forth («xo, ye also, O Philippians, that after I first » 2.) in ' Macedonia, preached the gospel to you, when I went rch communicat- forth in Macedonia to preach, x0 e, in the mat- church communicated with me in the ng and receiv- matter of giving me money, cad of my receiving money from them, but ye only: 1 received money from no church but nei had mentioned iad, we may suppose that in this he ¢, lodging, &c. | ough Jesus Christ who strengtheneth me, This is not boasting. For the apostle glories not in his own strength, strength of another. The fathers, as Whitby informs us, ree things on this passage. 1. That the virtue of con- t requires much exercise, learning, and meditation. 2. difficult to learn how to be full, as to be hungry; a- ig destroyed more men than penury, and exposed pernicious lusts. 3. That ovr proficiency in this of virtue, is to ‘be ascribed, not toourselves, but to the di- stance. ss = 4 ‘Notivithstanding ye have done well. Here the apostle that the servants of Christ are not to be neglected in their ons, | ause they have learned to bear them patiently. 1 When L went forth in Macedonia. Ov: arto axe Maxtdo- ible this is translated, When I deparied from Macedo- translation is wrong, as appears from ver. 16. where > saith, the Philippians sent once and again to his necessity nica. For Thessalonica being the chief city of Mace ommunicating with him in the matter ef giving and vas not after he departed from Macedonia, but whilst that country.—Some are of opinion, that the transiation when I was departing, or about to depart from Macedonia. the Greek may bear this translation, -it will not re- iculty. For, as the Philippians sent money twice to le, their first present, at least, could not be received when s departing. I therefore think yao aro Maxsdovies must be 2 translated, 516 PHILIPPIANS. Cui 16 For such was your love, that 16 For even w# even when I was in Thessalonica, ye was in Thessalo sent twice to supply my necessity; and ye sent indeed once I accepted your present, that l might again #o my necess make the gospel free of expence to the Thessalonians. pity Maye - 17I mention your repeated pre- . 17 Not because! sents, mot because 1 earnestly desire a nestly seek" a gift, gift, but because I earnestly desire fruit- earnestly seek fruii among you, that may abound to your may abound to you account at the day of judgment. For count. by my gratitude I wish to encourage you in doing good works. 18 Now I possess all things neces- 18 Now I sary, and live in plenty: I am filed, ab so as to wish for nothing more, hav- ing received from Epaphroditus the things sent by you: which work of translated, went at forth in Macedonia, namely, to preach; agre to the signification of aro in the phrase amo wigs, In spe e iv. 86. 2. Ver. 16. For sven when I was in Tiina, Chrysostor serves, that the emphasis in this sentence, shews how m mol habitants of so small a town as Philippi were to be commer de contributing so generously to the apostle’s nish s wh Thessalonica the metropolis of Macedonia, that 7 the more acceptable to the Thessalonians, b without any expence to them. Yet it must be: reme! in Thessalonica, the apostle maintained himself mor henge than by the contributions of the lat ‘tet 2 Thess. iii. 7—9. Ver. 17. Not because I earnestly seek, So em properly : fies. The apostle’s meaning, as Peirce expre cs ‘B, Ne mention all this, because I am desirous of a gift from you eny time, for the sake of the gift itself: But what i such occasions is, that your religion may produce such may turn to account to you.” Ver. 18.—1. Now I have all things, Amy Ehewiae é translators have followed the Vulgate, Habeo autem omnia.— observes, that one of the meanings of ameyew is, fo receive rem lands, or wages for labour. If so, the clause might be. tra I have from you all things. And by using this word, the : may have insmuated, that what he had received from the I pians was due to him, on account of his having preached the. to them. 4 2. The things sent. Besides money, the Philippians may have to the apostle clothes and other necessaries. a sweet savour, 3 ce acceptable, le acing to sige (4:,) But my God a sup ply all. our mts through Christ Je- the iy ia for d ever, Amen, e every saint t Jesus. The ft awho are with -PHILIPPIANS. 517 charity, done to me the apostle of Christ suffering for the gospel, is a smell of a sweet savour, even a sacri- fice acceptable and well pleasing to God. 19 But though I can make no re- turn to’you in kind, ye shall feel no want through your liberality to me. For God whom I serve will supply all your wants through Christ Jesus, ac- cording to the greatness of the power which Christ, as governor of the world, exercises in his glorious state of exaltation. 20 Wherefore let us join heartily in ascribing to God, even our Father, who hath exceedingly loved us in Christ, the glory of infinite good- ness; and let us do so for ever and ever. Amen. 21 Wish health in my name to every one in your city, who professeth to be= Tieve and obey Christ Jesus. | The preachers of the gospel who are with me, wish you health. ot ay. to the peace and thank idiestian st to vd erings and sin offerings, iven to the present which the Philippians sent to the apos- Mt because that present partook. of the nature of any sacrifice g whatever, as is plain from this, that it was offered imme+ to the apostle, and not to God ; but merely to shew how ac- God that work of charity ose which the Philippians had to the suffering apostle of (Christe: satac/observation pplied to the exhortation, Heb. xiii. 16. But to do good and te forget not, for with such sacrifices God is well pleased. Eke his, 5s piheieni raps sacrifices of prayer and See Ephes. v. 2. note 2. - Here 1g ema to his riches in 2 glory y. Beza thinks ey defy, ‘gi ow abourers in the gospel, yieutidded in the sk of his epistles to translated gloriously, - To God even our Father. Qt nas wures mmwr, may be ren- To our God and Father, But the sense is the same. . 21. The brethren ‘who are with me. a the brethren are the 518 PHILIPPIANS. . Cua 22 All the Christians in Rome 22 All the saint wish you health, and especially the \ute you, and espe Christians in Cesar’s family, who by those ef. Cesar’s this testify their esteem of, you, as hold,* — Mel on account of your faith, so on ac- count of your affection to me. Ne oe 23 I now give you my apostolical . 28 The grace of benediction : May that favour of our Lord Jesus r Lord Jesus Christ, which he bestows with you all. A on his faithful disciples, remain with (See Ephes. yi. 24. you all. Amen. 4 the Colossians and to Philemon ; namely, Aristarchus, Mark, | called Justus, Epaphras, Luke, and Demas.- _ Ver. 22. And especially those of Cesar’s household. Kasrugos 6 This may signify either the members of Cesar’s family, or hish hold servants, or the officers of his court, or his guards. Son the ancients pretend that Paul held an epistolary correspondence Seneca Nero’s preceptor. But thereis no evidence of this—At the emperor’s domestics there were Jewish slaves, who having | the apostle, or some other person preach the gospel at Rom embraced the Christian faith, Also, there may have been in N family natives of Rome, who being impressed. with the truth ¢ gospel, had become Christians. Nay, the apostle may favourably regarded by Poppea the emperor’s wife. For Jose who was introduced to her by some of her Jewish slaves, (see i. 13. note 1.)and was acquainted with her character, tells us lib. xx. €. "7. Sroowas yae a that she was a worshipper of th God, or a Jewish proselyte of the gate. This she might be, thou other respects sufficiently blameable. Here, Beza remarks, wh was this, but that God reigned in the midst of hell.—The salu from the brethren in the emperor’s family, must have been a consolation to the Philippians. For when they heard that th pel had got footing in the palace, they would naturally p the farther progress of it in Rome. And the respect whicl sons, such as the Christians in Cesar’s house, expressed for the lippians, could not fail to fill them with joys—To conclude, th the apostle hath not, mentioned it in any of his letters, we ma lieve that not long after this epistle was written, he obtainet hearing and an honourable release, through the,good offices of Christians in Nero’s family, as well as on account of the just his cause. : ~ W LITERAL TRANSLATION esr. OF : a "$f PAUL'S EPISTLE i BP COLOSSIANS, . re 2 PREFACE. SEA, Hierapolis, and Colosse, mentioned Col. iv. as cities in which there were Christian churches at his epistle was written, were situated not far from er, in the greater Phrygia, an inland country in the Asia. Of these cities Laodicea was the greatest, being opolis of Phrygia, and near it stood Colosse by the s where it falls into the Meander.—Colosse, though rank to Laodicea, was a great and wealthy city, Christian church, which perhaps was more consider- the churches in Laodicea and Hierapolis, on account umber and quality of its members; and therefore it the attention which the apostle paid to it, by writing lossians the epistle in the canon which bears their nts of Phrygia were famous for the worship of Cybele the mother of the gods. Hence she was ia mater, by way of distinction, In her worship, that of Bacchus, both sexes practised all sorts of es in speech and action, with a frantic rage which nded was occasioned by the inspiration of the deities y worshipped. These were the orgies (from ogys, acchus and Cybele, so famed in antiquity; the lewd hich being perfectly adapted to the corruptions of the heart, were performed by both sexes without shame or Wherefore, as the Son of God came into the world to 520 PREFACE TO THE EPISTLE to deStroy the works of the devil, it appeared in his apostle, a matter of great importance, to carry the li the gospel into countries, where these abominable impu were dignified with the honourable: appellation of J worship; especially as nothing but the heaven-desce on of the gospel, could dispel such a pernicious infatuation. this salutary purpose might be effectually» accomplish Paul, accompanied by Silas and Timothy, went at di times into Phrygia, and preached the gospel with greatiy ; in many cities of that country, as we are informe his history of the acts of the apostles; and as shall be | more particularly in the following section. adh elf Sect. I. Skewing that the apostle Paul preached the; Sop planted churches, in Colosse, Laodicea,' ee From the history of St Paul’s travels given “he te. fs pears, that his constant custom was, to go directly to the cities in every country. where..he proposed to introdu gospel. This method he followed, First, because in cities he had an-opportunity of making the doctrine of sal known to. multitudes at once; and among others to pel station and education, who being, best qualified to jud nature and evidences of the gospel, their example, if the braced the gospel, he knew would have a powerful i others.—Secondly, because whatevet corruption of manne vailed among the natives of any country, he eurpoed be more predominant in the great cities, than any whe and { oeing there supported by all the countenance ¥ rity and example could give ‘hom, he foresaw shat he of the gospel, in overthrowing these corrupt mpage would be the more. illustrious:—The ‘apos tom, therefore, being, to go dinecty to the heathen countries, they ‘must be mistakeriy, who. are that Paul in his. journies through Phrygia, sana c either Colosse, or Laodicea, -or Hierapolis, notwiths rand: are told, Acts xvi. 4. that Paul and. Silas 01 Lesser Asia, to deliver the decrees adienandl ande Jerusalem, to the churches which they ha planted 5 ticular that they went throughout Pheygia,. we ave told, Acts xviti. 23. that ont another-ogcasion £ ever all the country of Galatia.and Phrygia in order’. -» Nevertheless, to-prove that Paul did: — in Coloss¢,two! passages. in His epistle to the, pealed to,. The first is, chap. i. 4. “Having hear ei in Christ Jesus, and of the love, which; ye have, aints.’ ‘This, it. isi, said, imgpietl that, the Colessia 2 ct. I. TO THE COLOSSIANS. ; 521 or verted by Paul; and that he had only Jearned of their onverted by some other teacher. But the apostle might ess himself in that manner, consistently with his having ed the Colossians, because it was his custom, when ab- om the churches which he had planted, to make inquiry ng their state, 1 Thess. iii. 5. that he might know ! persevered in maintaining that great article of the iristian faith, which he was so anxious to establish, but uich was every where opposed by the Judaizing teachers, nely, that both Jews and Gentiles, under the gospel, were tire! ly freed from obedience to the law of Moses as 2 term of ation ; and that obedience to the gospel, was the only thing quired in order to men’s acceptance with God, This doc- @ the apostle, Col. i. 26. termed, «* The mystery which was xt hid from the ages and from the generations; and, ver. ‘he mystery concerning the Gentiles, which is Christ to hope of glory.” when pea came from Colosse to the a- iiqoired concerning the state of the Colossians: And formed by him that the greatest part of them perse- the true faith of the gospel, Col. i. 8. notwithstanding pts of the false teachers to seduce them, he was great- and with perfect propriety said to them, chap. i. 3. e thanks to the God and Father of our Lord Jesus ays when we pray for you. 4. Having heard of in Christ Jesus, and of the love which ye have to nts.” —Besides, it ought to be remembered, that the spake in the same manner, of the faith and love of churches and persons, of whose conversion, he himself udoubtedly the instrument. Compare Philemon, ver. h ver. 19. of that epistle. See also 1 Thess. iii. 6. and rst on Ephes. i. 15.—Wherefore, the passage under our sideration, is no proof at all that the Colossians were in- d to some other teacher than Paul, for their faith in the cond passage, atc’ from Paul’s epistle to the Co- > prove that he never preached the gospel in Colosse, ‘and Hierapolis, is, chap. il. 1. «I wish you to know 2 combat I have for you, and for them in Laodicea, ; many as have not seen my face in the flesh.” Bu at no means implies, that the brethren in Colosse and had not seen the apostle, when he wrote this letter For, as Theodoret justhy observes in his preface to r, the apostle’s meaning is, that his combat was for ed Gentiles in Colosse and Laodicea, who doubtless ‘seen his face; and not for them alone, but « for 25 as 622 . PREFACE TO THE EPISTLE | as many as had not seen his face in the flesh ;” all the converted Gentiles every where the world. ‘That this is the true mean Theodoret proves from the next verse, he not say, “ that your heart may be comin have done, if ie Gentiles of ‘Gastaea of the number of those who had not seen ] Da but that their heart, namely, who had not see be comforted as well as YOUTS. :. yall In the third place, it is alled points out Epaphras as the spiri chap. 1. 7. * As ye have also learned it from aras in my opinion, the word also, ae the direct The Colossians had learned the true doctrine | 7 not from the apostle alone, but the _had : paphras also ;” who, asa faithful minister labourer with the apostle, after his © to put the Colassians in mind o Epephras had converted the Coloss saying, chap. iv. 12. « Epaphras r vant of Christ, saluteth you,” would rather ner has observed, ‘* Epaphras by a lie what to the like pepe Wi itis the ob! under to him. eS ee a The following are ae arg ments © converted the Colossians. Lirst, This Christian church, says, chap..i. 25. V minister, according, to the dispensati m of given me on your account, fully to preach the But if the dispensation of God _was given Pz Colossians, fully to preach. the word of God, n that, notwithstanding he was. so often in | neglect his commission so far, as tlever t Colosse ?— Secondly, Throughout the whole of 1 apostle and the Colossians are represented as taking: : interest in éach others affairs, ieeeamn who were bo) each ous by the strongest ties of frien > chap. ii. 5. Though in the flesh 1 be am with you, rejoicing when 1. see your ness of your faith.—In like. manner, chi me concerning me, Tychicus a, beloved br her, ania nister, and fellow-servant in the Lord, will 8. Whom, [ have sent to you for this very : may know the state of your affairs and. corilotts Nay, as a person for whose. opinion the. $ highest regard, he bare testimony to them c thea own pastor, chap. i. (6 that he a6 wa ea at ADs i 2 Poy. uf TO THE COLOSSIANS. 523 sus Christ with respect to them,” and chap. iv. 13. « had zeal for them, and for those in Laodicea, and those in olis 2” all which are expressions of such an affection, as d naturally subsist between persons converted to the faith gospel, and him who had converted them.—Thirdly, The wrote the salutation to the Colossians with his own as he did to the other churches, which were planted by » and who knew his hand-writing. Whereas, in his le to'the Romans, who were strangers to him, the saluta- $ were written by Tertius.— Fourthly, hat. the Colossians converted by an apostle, appears from chap. il. 6. Sees hen ye have received Christ Jesus the Lord, walk ye in 7. Rooted in him, and built upon him, and made firm faith, even as ye have been taught, abounding in it with giving.” This the apostle could not have said to 'the ans, if their only teacher had been ie or any jer who was not an apostle. See also chap. i. 6. “ From ee ye heard it, and knew the grace of God in truth.” things, as Dr Lardner very well observes, Can. vol. it. 4. shew that the Colossians were converted by an a- _ Now, who should this be but Paul himself, who made ny journies into their country, and preached there with ccess ? m the whole, we may believe that the churches in Co- 5 Laodicea, and Hierapolis, were Se cee by St Paul, with ; his epistle, Timothy joined the apostle, as one well known cth pe tseans, and greatly respected by them. T, Of the Great of writing the Epistle to the Colossians. the news of Paul’s confinement at Rome reached ‘istians in Colosse, they sent Epaphras, (a native of , chap. iv. 12. and formerly an idolater, chap. i. 13. a Christian minister in their church, chap. i. 7.) all to Rome to comfort the apostle, by declaring the which the Colossians bare to him as their spiritual chap. i. 8. and to give him an account of their state, 1 - bring them back word how matters went with him, Epaphras the apostle learned, that the greatest part of Slams persevered in the Eh and were remarkable love to all the brethren, chap. i. 4. But that certain ers had persuaded some of them to worship angels, stain from animal food, and to observe the Jewish new moons, and sabbaths, and to mortify their bodies continued fastings : In short, to practise the Yo 2 : ’ the 524 PREFACE TO THE EPISTLE. the law of Moses as absolutely necessary | wen chap. ii. 16—23. \ Long before the light of the gospel shone sim Greeks had introduced their philosophy ‘into of | tries of the Lesser Asia, and —— t a where, it would seem, the coceniaetae °y gor were much admired.—The fallbrris F Piso government of the world is carried on by the gods, but superior to men, such as to be. These they called Anite, a name language signifies Divinities: and thes sect to worship, on account of their agen an See Colos. ii. 8. note 2.—The philosophy « to a different discipline. They held, that n lived in some pre-existent state, and that for tl by them in their pre-existent state, sent into human bodies, and others of Dhiba brutes, to be punished for, and to be p mer sins. Wherefore, believing the be animated by human souls, they held thing which hath life, and abstained wholly from 2 Withal, effectually to free themselves from the vi lutions contracted in their pre-existent state, t repeated and long continued fastings, and ¢ the purpose of thoroughly subjecting. the body wi f to the soul. eae From the things which the apostle Pau. Colossians, it appears, that, before their them had embraced the discipline of P them the philosophy of Plato; and that to Colosse, the more effectually to re ses to the Christians in that city, had affirr derived his discipline, and Plato his dogmas, from of Moses. ‘That these false teachers made use of it of this kind, to recommend the Jewish ins Jossians, is the more probable, that some 0} F th writérs, and, if I am not mistaken, some of the Je also in the first ages, afirmed the very same fact. history of the effects of religion on: kind, § truth is, the Pythagorean discipline bears sor the abstinence from unclean meats, and in the law of Moses. But, be this as i ' denied that the Pythagorean precepts, both stinence from animal food, and concerning the the body by fasting and other severities, toge trines of Plato concerning the agency of ange in huma fairs, and the honour which is due to them from me . ACC TO THE COLOSSIANS. 525 , are all expressly condemned by the apostle in his e- stle to the Colossians. This being the case, may we not be- that the Judaizing teachers, who it is well known artfully ed their tenets to the characters and prejudices of the per- | whom they addressed, talked to the Colossians, in a plau- je and pompous manner, concerning the dignity and office and represented them as proper objects of worship mkind, on account of the blessings which they received h their ministry 5 3 and even insinuated, that, to render i complete in knowledge, new revelations of the will of more perfect than those made by Christ, might be ex- ed through the ministry of a , who, they affirmed, were eT. acquainted with the will of God, than it was possible * Chi st to be 5 as, according to them, he was nothing but 2 _ Nay, these impostors may have gone so far as to ob- ese own false doctrines on the Colossians, as new re- s made to them by angels.—Farther, in proof of the a- Sek angels in human affairs, and to shew that they are rope' er objects of men’s worship, they would not neglect to tell : ‘Colossians, that the law of Moses was given by the ministry angels, and that angels conducted the Israelites into Canaan. -And with respect to such of the Colossians as were tinctured h the Piatonic philosophy, we know, that to persuade them ership angels, or at least to make use of their mediation in shipping God, they affirmed that it was arrogance in sin- ‘ets to worship God without some mediator, and therefore they shorted the Colossians, as an exercise of humility becoming m, to send up their prayers to God by the mediation of an- tes they said was more acceptable to God, and more , than the mediation of Christ, who could not be sup- > have power with God, like the angels his mmisters in ew avernment of the world ~Lastly, Ag. the heathens in ge- mal, 1 trusting to propitiatory sacrifices for the pardoa of their ns = extremely attached to that kind of sacrifice, we may pose, a ailehough it is not mentioned by the apostle, that the izers told the Colossians, since there were no propitiatory s prescribed in the gospel, tt was undoubtedly the will to continue the sacrifices and purifications of the law Moses, which he himself had appointed as the means of pro- ng the pardon of sin. And, by this argument also, they ured to allure the Colossians to embrace the law.— pC e whole, the Judaizers recommended the law, as an itotion excellently caleulated for procuting the pardon of for perfecting men in virtue, consequently as absolute- essary to salvation. ut this whole form of doctrine, by drawing men away from ist the head, and making them forfeit all the benefit which 526 PREFACE TO THE EPISTLE § they may derive from his mediation, it” effectual remedy should be provided f pernicious a scheme of error. And stich : of God actually provided, by inspiring the api write this excellent epistle, wherein all the teachers are condemned, either directly, or bye contrary truths.—In particular, the Levitical saeri rifications, were shewed to be of ho manner he Inc gospel, by the apostle’s doctriiie, chap. i. ‘14, 6 That v redemption through the bleod,” that is, the sacrifice iars re even the forgiveness of sins.”—In- like manner, the v ment, that angels are superior in dignity and power to ( was entirely destroyed by the apostle’s doctrine, chap. ' that Christ is * the image of the invisible God, the or Lord of the whole création, ver. 16. Because by created, all things which are in the heavens, and whic on the earth, things visible, and things invisible, whe be thrones, of lordships,” &e. consequently, that the a themselves, whatever their nature, or their office i verse may be, were created by Christ, and. are absolu ject to him, ver. 18. «* That he is the head, or rulet dy, even of the church, ver. 19. For it pleased the F in him all the fulness af perfection and power sho Or ally dwell ” consequently, that the Colossians had noi ment to whiship; either evil angels through fear, or go ‘ gels from humility. And, to put these important doc concerning the dignity aia office of Christ beyond all d the apostle told the Colossians, chap. i. 25,26. that ‘h commissioned by God to preach them to the world.- because the false teachers insinuated, that a ese lation of the will of God might be expected through th stry of angels, than that which Christ had m: he ay assured the Colossians, chap. ii. 8. * That in sures of wisdom and knowledge are aid up? ver. 4. « This,” concerning Christ’s iN. Paced of wisdom and knowledge, * I afirm, that no one m: you with plausible speech,” concerning the office angels i in the government of the world. He tk them, ver. 8. ‘ to take care that noone senaiicrialgiveyy through an empty and deceitful philosophy ;”*he n tonic philosophy, in which the dignity and office of an: so highly extolled; because, ver. 9. * In Christeontin a eth all the f dilrides’ of the godhead bodily.—Also 2 daizers endeavoured to persuade such of the Colo tinctured with the Pythagorean philosophy, to receiv cépts of the law of Moses concerning meats and fastings, as tormable to the Pythagorean precepts, and as having es influenc TO THE COLOSSIANS. 527 ice to purify the soul ; the apostle told them, that they had a of the Platonic dogmas concerning the dignity jation of angels, or of the Pythagorean precepts con~ = abstinence from animal food, and concerning the motti- of the body 5 3 because, ver. 10, “ they were made com- a” every thing necessary ‘to their sanctification and salva- @ precepts, mediation, and government, of «* him who of all government and power.’ ’__Farther, because ers extolled the sacrifices and purifications appointed of Moses, as the only effectual means of obtaining 1 i sin, the apostle assured them, that thege were of _ » Because, ver. 14. Christ by his death, had blot- oe et ical of ordinances contained in the ‘law, ‘eurse, and had nailed it to his cross in its blotted out : all might ‘see that the curse of the law was removed, ore ordered them to resist every teacher who attempt- se on them, either the ordinances of the law of Mo- he Pythagorean abstinences and mortifications; ver. 16. no one rule you in meat, or in drink, or in respect of a ul, or of a new moon, or of Sabbaths.”—And in relation worshipping of angels as more powerful mediators than said.to them, ver. 18. Let no teacher ‘* make you r reward, delighting in humility and the worship of an- - 19. and not holding the head” plainly telling the s, that in praying to God, if they made use of the ion of angels on pretence of humility, and worshipped s the authors of the blessings which they enjoyed, they ced Christ the head, and deprived themselves of the be- q is. mediation, aud lost all the blessings they were en- , as. the «members of his body.~-Withal, to make the ans still more sensible of their folly in listening to the -ach ers, the apostle asked them, ver. 20. ‘* Since ye have ith Christ from. the. elements of the world ;” that is, ye have been freed by your death with Christ, both from eathen philosophy, and from the law of Moses, Why as under that philosophy and law, do ye subject yourselves ances.of either ?_ which ¢hings are not according to ndments of, God, but, ver. 22. « according to the nts of men ?”—Besides, ver. 23. though these aents have the. appearance of wisdom, they are in hness ; being destructive of the vigour, both of the the body. 1 his note on Col. ii. 18. where the worshipping of condemned, thus writeth: « St Paul seems to me to More~wespecial regard to one, particular sect of the Lissens. .As what he mentions, ver. 23. of the e- of the an will be shewn presently to suit them, so . they 528 PREFACE TO THE EPISTLE they had somewhat peculiarly among them relating to ai For thus Josephus, De bello Judaic. lib. ii. ¢. 7. sive 12. ; us, that when they received any into their number tl the them most solemnly swear, 1 hat they would or book of their sect, and the names of the angels, with Shea confirmation of his opinion, Peirce quotes a note of Ds ; son on the above passage from Josephus, to the followin pose ; “ It is hard to say, why the’ Essens took. cook the names of angels. Was it that they made Use of ti their charms to cure diseases? Or, did they pay them any worship as the apostle condemns, Col. ii; 18? Th 1 things there condemned, are certainly theirs, and agreed Essens above all others.’ See Coll il 23. note 7. ~ Mosheim De Rebus Christianor. ante’ ' Conieoiianagl seems to think, that the great care with which St Paul, epistle to the Colossians; taught the creation of all God’s beloved Son, chap. i. 15, 16, 17. proceeded from h serving the beginnings of that absurd notion, concei nit creation of the world by an évil priticiple, which y broached in the Christian church by: the Gnostics ; and afterwards was propagated by their disciples, the Marei Encratites, and Manicheans ; Or at least, that it proceede his foreseeing by the spirit of prophecy, the rise’ and p of the monstrous tenets of these heretics, all flowing fro doctrine concerning the ‘creation of the world by an vil ciple; and because he v was anxious to guan the faithful their pernicious errors. The same atithor, sree desoriheg he cosmogony of dl cient heretics above mentioned, adds, That they differed ¢ from each other in their manners. Such of them as wet morose disposition, and averse to sensual pleasures, ordere disciples to weaken and subdue the body, as the fountail pravity, by hunger, and thirst, and. every kind of hardsh sh forbade the use of wine, and of marriage, and of what ed to the gratification. of the body ; in order that the m delivered from the fetters and contagion of each nig free. Hence came the austere manner of life, which th cionites, Encratites, Manicheans, and other ancien he led,—That such of them as were inclined to sensual plea by the very same dogmas concerning the pravity of matte! concerning the evil principle, took to themselves a libs gratifying their lusts without fear. For they affirm nec 5 piety consists in the knowledge of God, and in the unic mind with him: That they who attain yr union, and b: templation draw their minds away from their body, hai concern with the actions of the body ; and therefore a ~ no obligation to restrain its propensities, Hence proceec TO THE COLOSSIANS. 529 ute lives of the Carpocratians and others, who aflirmed, ll things were lawful to them ; and that temperance was d to men, not by God, but by the maker of the world, as we Have said, they represented as an evil being.—Of twofold discipline, proceeding from one and the same foun- , there are many traces in scripture. For among the first ers of Christianity, the apostle Paul mentions some whe to themselves a great shew of wisdom, by a voluntary ng of the body, Col. ii. 23. And the apostles Peter and ide speak of others, who were so corrupted as to affirm, that ist had purchased for them a liberty of sinning; and who ged, that whatever their lusts inclined them to do, was law- L See 1 John Pref. sect. 3. Before this section is concluded, it may be proper to remark, ‘Lardner, that in the epistle, which our Lord directed St 0 write to the church of the Laodiceans, there are traces errors. which the false teachers endeavoured to dissemi- 1 Phrygia. For example, to shew that angels are not su- ‘to Christ in dignity and power, and that they are not to E worshipped on account of their ministry in the government orld, he in that epistle asserted his own power as crea- ihe world; nearly in the terms made use of by Paul in le to the Colossians. For he calls himself, Rev. iii. i4. ginning (4exm, the eflicieut cause) of the creation of God.— cause the false teachers, who troubled the churches of Mtygia, were puffed up on account of their pretended know- e of things which they had not seen, Col. ii. 18. and thought ves complete in every respect, by obeying the precepts w of Moses, and the prescriptions of the heathen phi- Christ condemned that vain boasting in the Laodiceans, . 17. « Thou sayest, I am rich and increased with md have néed of nothing, and knowest not that thou ched, and miserable,andblind, and naked.”—And where- ‘aul said to the Colossians, ete ii. 10. ** Ye are made te by him who is the head of all government and pow- ist said to the Laodiceans, Rey. iii. 18. ** I counsel o buy of me gold tried in the fire, that thou mayest be d white raiment, that thou mayest be clothed, and that ne of ‘thy nakedness do not appear; and anoint thine eyé-salve, that thou. mayest see,” oper also | to take notice, that although the wor- was at the first repressed, in the churches of y the ‘apostle’ s epistle’ to the Colossians, it afterwards among them to such a degree, that the council which aodicea,” the metropolis of Phrygia, found it necessary ni that idolatry by their 35th canon, as Theodoret i in- az 3K chief 530 PREFACE TO THE EPISTLE chief continued long in Phrygia and Pisidia. Hence the cil which met at Laodicea, in Phrygia, made a law ptaying to angels; and\to this very day, there are to be among them, and in the neighbouring parts, the oratoric Michael. ”” __The 35th canon of the council of Laodicea, 'Yheodoret refers, is.in the following words; © Chris not to leave the church of God, and go and name gather assemblies. If, there fae any one is found this secret idolatry, Let tense Anathema, because he hi our Lord Jesus Christ the Son of God, and has turne latry.”The time of the meeting of ais: council is ne Lardner, vol, iil. p. 293, thinks it was held A. D. 363. a is the council of Lacdicea which, in its last two cano: clared what sacred books were to be publicly” read i churches. Secr. III. Of the Time when the Epistle ie wh acias inns written: and of the Persons by whom it was wo At the time the apostle wrote this letter, he was in | sr preaching the gospel, Col. iv. 3. But his confinement w so strict as to prevent his preaching eccasionally, facie he tions, chap. iv. 10, “« His fellow labourers. in the ioe di God,” who had been a consolation to him. Thi ( Paul's first confinement at Rome, where, Acts anti ?. dwelt two whole years in his own hired ho e all who came in unto him; 31. preaching thekin ‘a and teaching those things which concen ¢he Lord Jesus C with all confidence, no man forbidding him.’ "Now, 01 supposition that this epistle was written during the aj first confinement at Rome, since it was sent by the fp who carried his letter to Philemon, in which he desir provide him a Jodging at Colosse, because he ho soon, ver. 22. we have reason to think, that both let written in the second year of the apostle’ s confinemer wards the end of that year, answering to hB Duby apostle had a prospect of being soon released. The letter to the Colossians was not sent by Ene own pastor. That good man, from the time of a ‘ Rome, had exerted himself so strenuously in the cannes 5 that he became obnoxious to the magistrates, and wa: ed, Philem. ver. 23. ‘The apostle, therefore, sent tis Tychicus, and Onesimus a slave who had run away fr master Philemon, but whom the apostle converted in ] and sent back to Colosse. Because Tychicus, the bearer of the apostle’s letter to Colossians, carried likewise his letter to the Ephesians, Ej Ay i 3. _ TO THE COLOSSIANS. 531 , 22. and because there is a remarkable agreement in the nents and language of both epistles, many have conjectur- at they were written about the same time. See Pref. to e Ep es. sect. 5. ‘This too was Locke’s opinion, who says, hey seem to be writ at the very same time in the same run rmth of thoughts, so that the very same expressions, esh in his mind, are repeated in many places: ‘The form, se, matter, and all the parts quite through of these two es, do so perfectly correspond, that one cannot be mis- in thinking one of them very fit to give light to the But though this observation be just in general, it will E hold in every instance. For in comparing some of the bs t passages of the two epistles, we must not fancy, because : pressions are the same, or nearly the same in both, that meaning is precisely the same. The different circum- hces of the churches to which .these letters were addressed, d the different views which the apostle had in writing to n, occasioned him, in some instances, to affix different mean- o the same expressions. The false teachers moulded their $ into different forms, suiting them, as was observed above, he characters and prejudices of the persons whom they d to persuade. And therefore in confuting them, the a~ was obliged to give his arguments a new turn; so that ¢h in words, some passages may be the same in ‘different eS, they are not the same in sense. Of this we have an ple in the inscriptions of the epistles to the Ephesians end Colossians ; where in the former, we have, rois dqpioig rors EQerw, 6 trois misos ey Xeisw Inow: and in the latter, ross ev Ko-~ aryiors, % migois aderQois ev Xeisw. For, in the epistle to the sians, the phrase umh Tors migois ey Keiow Lace, signifies, to the ersin Christ Jesus ; namely, who were in the province la, as distinguished from the saints who were in Ephesus. reas the same phrase, in the’ epistle to the Colossians, sig- 8 to the faithful brethren in Christ ; as is plain from the clause, Korecrcais, which is connected both with eying, and with wderQois ey Kesso. The reason is, if vo1g mtzots adnrQors ey Xes~ in the inscription to the Colossians, is translated, io the be- x brethren in Christ, it will be of the same import with wos, to the. saints.—For other examples, see Col. ii. 13. 2. and ver. 14. note 2.—Wherefore, a proper attention above observation is necessary, in many instances, to inderstanding the true meaning of the apestie Paul’s writ- 4S COLOS- View and Illustration of the Dupree and Disco this Chapter. FLFFECTUALLY to silence the false voured to seduce the Colossian breth apostle began the doctrinal part of this e: their leading error ; the error for the sa were introduced ; namely, that the insti especially the Levitical' sacrifices were still ; there were no propitiatory sacrifices in the and most destructive doctrine the apostle exploc that they who are translated into the kingdom of Go have redemption through his blood, evey the forgiveness sequently, that in the gospel dispensation, God hath ed a propitiatory sacrifice of real efficacy; namely fice of the blood of Christ, to which believers can t recourse for patdon, and have no need of any other sacrifice whatever, ver. 13, 14.—But, lest the Col might have been told by the Judaizers, that the p sins of the whole world, was an effect too great to be to the once shedding of Christ’s blood, the apostle that the atonement made by that one sacri ficient for the taking away the sins of all v the supereminent dignity of Christ, enhanced death.—Christ’s dignity the apostle described of language suggested by the grandeur of the the image of the invisible God, and the , creation, ver. 15.—for he created all things i ; upon the earth, visible and invisible, ver. 16.—and b things are upheld, ver. 17.—The apostle having thus the original dignity of Christ as God’s beloved Son, purpose of displaying the merit of his death, proceec of the honour and-power which he received, in the . ture, as the reward of his death; whereby he hath a conspicuous light, the folly of those who endeavoured to f suade the Colossians, to prefer the mediation of angels to mediation of Christ. He is the head of the body, even of' church, and the beginning or author thereof. He is also jirst born or Lord of the dead; having died to raise them agai ar. L—View. COLOSSIANS. 588 ain to life, ver. 18.—This greatness, both in the natural and oral world, he hath received from his Father, that he may e angels and men in one great community under himself as teir head, in order that they may be happy in their subjection 1 God, and in the society of one another, to ali eternity. ‘, saith the apostle, it pleased the Father, that in him all fulness of perfection and power should constantly abide, 9.—and through the exercise of his authority and power, tp unite all things under him as head, having made between them by the blood of his cross, ver. 20.—Even olatrous Gentiles, notwithstanding their former wicked- he hath thus united, ver. 21.—in one body with the Ss, in his church, through the death of his Son, to render holy and unblameable in Christ’s sight, at the last day, 12.—To be in that manner presented before Christ, the tle told the Colossians would be their happy lot, since ‘were continuing firm in the faith of the gospel doctrine, n, because of its efficacy to sanctify sinners, was preach- every creature under heaven ; of which gospel Paul was minister by Christ himself, ver. 23. lest his imprisonment, for having preached elvan: to ieving Gentiles, equally with the Jews, through the of Christ, although they did not obey the law of Moses, t have led the Colossians to suspect the truth of his doc- the apostle told them, that he rejoiced in the afflictions he uring for them; that is, for maintaining their title to and that these afflictions were expressly ‘appointed by Christ, for the purpose of building his body, which church, ver. 24.—Of which church, he told them a se- e, he was made a minister, or apostle, to build it by blishing God’s determination to save the believing Gen- sr. 25.—Then he informed them, that this determination stery, or secret, which, during the Mosaic dispensation pt hid from the Jews and from the Gentiles; but w discovered to such of the Jews as God thought fit to in publishing it to the world, ver. 26.—To these s, God was pleased to make known by revelation, the ss of the glory of this mystery concerning the Gentiles ; the glorious excellence of that part of his plan which the Gentiles; namely, That Jesus Christ, to them al- author of the hope of a glorious resurrection to eter- Ss well as to the Jews, ver. 27.—Him, therefore, all pired Christian teachers preach as the only Saviour of tid, exhorting every man to receive him as a Saviour, ching every man with all wisdom, the true doctrines of that at the day of judgment, they may present every betfect, both in respect of holiness and pardon, ver. 28. —And 534 COLOSSIANS, with the utmost vigour. in rig hai Je glory to believers of all nations, and in d with success, in proportion to the supernat upon him as an apostle, ver. 29, sagen CoMMENTAryY. oo SNR BR {SLATI CHAP. 1.1 Paul, made an apostle G@HAP. 1.1 P: of Jesus Christ by the appointment of % Ged, (see Galat. chap. i. Illust.) ond — Timothy, who, though not an apostle, 7 is our brother in the ministry, one 2 To the saints and faithful brethren ae in Christ, who are at Colosse. M virtuous dispositions be to you, and hap- piness temporal and eternal (see — Rom. i. 7. notes 3, 4.) from Ged the Father of ‘Jews and Gentiles, and from the Lord Jesus Christ, by whom _ Lor God dispenses these blessings to mankind. tah" Ver. 1.—1. Pau/ an apostle of Jesus €. nist Colossians, that all the things contain 1 by the Spirit of God, Paul began it w that he was an adaale of Jesus Christ, but Ue by the will of God the Father ; an 1 hon teachers could claim. i, 2. And Timothy our brother. Timothy endowments, his approved faithfulness, an the gospel with the apostle, well known to tile churches, rendering him highly worthy lowed him to join in writing several of the h to these churches : Not however to add any” rity, but rather to add to Timothy’s influe also he calls him here 4zs brother, rather than his son 1 Thess. sect. 2. about the middle. © 4) Fe ‘) Ver. 2.—1. And faithful brethren in Christ who are et the apostle had called the Colossians saimts, in a would have been no occasion to have added to appellation of faithful brethren. Saints, means, made an outward profession of believing the gos ea ren denotes those who to that profession, joinec la saitable This epistle, therefore, was addressed to the whole Christians at Colosse, and more especially to such of t sincere in their profession, as Christians. = 2. From God our Father: that is, the ‘Father of us who According to Estius, God is called the Father of believers, t01 ‘ 14P. L 8 We give thanks to Sod and Father of our ra Jesus Christ, ‘al- ys when we pray for 4 (Axscavtc) Having wd* of your faith in itist Jesus, and of the € WHICH YE HAVE to ) (ey, 48.) the - 2 ‘ | (Awe) Through the * which is laid up you in the heavens ; hich ye have formerly wd in the word of the ith of the gospel, 6 Which is present (as, 9.) among you, as also ect: of God’s love. COLOSSIANS. - 585 3 We Paul and Timothy, give thanks to the God and Father of our Lord Jesus Christ for your faith and love. This we do always when we pray for you ; 4 Having heard by Epaphras, (chap. i. 7—9. iv. 12.) of the firm- ness of your faith in Christ Jesus, and of the warmth of the love which ye bear to all who profess the Christian religion. See Ephes. i. 15. note 2.) 5 Whom ye willingly relieve in their distresses, with your worldly goods, Through the hepe of far better goods which are /aid up for you in the heavens: of which hope, ye have for- merly heard in the true preaching of the gospel by me. See Pref. sect. 1. 6 Which gospel subsists among you, as it does likewise in the most celz- brated Gentile nations, and is bringing high dignity to which they are raised by having the same Father h Jesus Christ, ver. 3. Also shew that believers are the especial Ver. 4.—1. Having heard of your faith in Christ Jesus. The apos- id not mean his having heard of the conversion of the Colossians, ‘of their persevering in the belief of the great doctrine of the gos- t men are saved by faith without obedience to the law of Mo- See Pref. sect. 1. paragr. 3. he false teachers froma this true faith, Pref. sect. 2. paragr. 4. the Now, as some had been seduced of the faithful brethren there ; that is, of those who had perse- n the truth, by rejecting all Jewish mixtures. 2. Love, which ye have to all the saints. The word all, is empha- here, and implies that the faithful brethren at Colosse, loved daly the Gentile, but the Jewish believers, although the latter rites. Ta Gn. from them in some points of faith and practice, respecting the 3: See Ephes. Ver. 5. Through the hope which is laid up for you. fox eternal life, the object of the Colossians. hope.—If the sense n the commentary is not admitted, the meaning may be, that lossians loved the sainis on account of their entertaining the e of eternal life with themselves. 6.—1. Which is present among you, as also in all the world. In this clause, the word xorue@, translated world, s the Roman empire : a sense which it has in other passages, par- larly, Luke ii. 1. There went out a decree from Cesar Augustus, i. 15. note 2. Here, hope is that 536 COLOSSIANS. Cua forth the good fruit of faith and bringing forth fruii love, even as it does among you, from ven as (a, 172) a the day ye heard and embraced the gos- you from the di pel of God, as preached scabs me iz heard and ined P truth. - the grace of God + trathert 6 (cen. Oe 7 As ye also Lodi it from Epa- 7 As ye also’ phras our beloved fellow-servant, who, IT from Epaphras having taught you the same doctrine Joved fellow-ser with me, is a faithful minister of whois a faithful n Christ with respect. to you. of Christ, (img) wit } spect to you p 4 that all the world should be taxed.—In like manner, every nation t heaven, Acts ii. 5. signifies, those nations only with whom the had some communication. So also Cyrus, in his decree concert the Jews, says, Ezra i. 2. The Lord God of heaven hath given m the kingdoms of the earth. Thus understood, the 2 ‘apostle’s aff a: is no hyperbole, For at the time the epistle to the Colossi written, A. D. 61. the gospel had been preached and re most of the countries within the Roman empire, and had pr great change in the manners of those who received it. —Ast wegot@, present, is commonly applied to theta — here used metaphorically. 2. And is bringing forth fruit. Some MSS. ‘fale g the add xa avgavoysvov and increasing ; is daily pens: itself.— apostle made this observation to confirm the Colossi: ns in the of the gospel, which by its rapid progress, and hap inflnence ce i forming mankind, was plainly declared to be from 3. Actatulidd the grace of God. Here, as in Tit. ii 11. 1 v. 12. The grace of God signifies the gospel_—In writing to Gen the apostle with great propriety, termed the gospel the grace of of for this among other reasons, that therein God declared his rat intention of making the Gentiles heirs of the heavenly faith, equally with ‘the Jews, without ie, nse : of Moses, ver. 12.—This doctrine in other passages, ts truth ; au, the truth of the gospel. Wherefore, their. @ bnowiledsing the grace of Ged in truth, means their urea an knowledging the true doctrine of the gospel, Rinice yao ds: tion of the Gentiles by faith. Ver. 7.—1. Epaphras our beloved floats “From the tle to Philemon, ver. 23. which was sent at the same time with letter, it appears, that Epaphras was in Prison at Rome apostle wrote. But he did not choose to mention that cire : in a letter directed to the whole church of the Colossians, | might have grieved them too much. apes Epaphras, lem. ver. 23. note. F 2. Who is a faithful minister of Christ wil respect to you. apostle gave this honourable testimony to Epaphras, that wt Who Jikewise hath ed to us your love yivit. * ‘! 9 For this reason we £30 from the day we d THESE THINGS, not cease praying (see hess. v. 17. note;) for ju, and requesting that | may be filled with the lowledge of his will, pough all wisdom anid ritual understanding, 10 IN ORDER THAT keimarncat vows) ye may k worthy of the Lord fo all pleasing, bringing and increasing («s) e kerowledse of Being strengthened ‘vail strength (xera) rding * to his glori- wer, unto all pa- e and long-suifering th jay. ha m @ spiritual account : lebraism for great love. slo i . id ‘COLOSSIANS. th fruit by every good ught in you by the Spirit. See Ess. iv. 56. - 10. The Lord. Some MSS. mentioned by Mill, with the » Vulgate, and Ethiopic versions, read here, rs @sz, of God. 1i.—l. According to his glorious power. with the accusative may be rendered, by, or through. Here rious power of Christ is spoken of : Ephes. iii. 16. the apostle speaks of the Father’s power ; rding to the riches of his glory, he would grant unto you to agvemy ly. strengthened, dua, by his Spirit. Ml patience and long suffering. 537 8 This worthy person, besides de- claring your faith and love to the saints, (ver. 4.) likewise hath signified ’ to us your fervent spiritual love to me. 9 For this reason, that ye have great faith, and love, and sincere af- fection to me, we also from the day we heard these things, (ver. 4.) do not cease praying for you, and requesting that ye may be filled by God with the knowledge of his will, concerning the salvation of mankind by faith, (Ephes. i. 5, 9, 11.) and that through an high degree of wisdom and understanding in spiritual matters, given to you. 10 (Sup. as ro) In order that ye may walk worthy of the Lord Christ, so as to please him in all things, bringe ing forth fruit suitable to your Sci: ledge, dy performing continually every * good work, and even increasing in the knowledge of the will of God, (ver. 9.) ' 11 Beng, for this purpose, strengthened greatly according to Christ's glorious power, so as to bear every evil befalling you, with the greatest patience and long-suffering, nay with soy, knowing the hata issue pf your sufferings. ; might not suffer themselves to be. drawn away, from the doc- 2 which they had learned from him. et. 8. Hath signified to us your love in spirit. his means, your love to me on account of the gifts of vhe Spirit - I communicated to you: According to Gro- According to Peirce, it is, your love According to Whitby, it is your dove Others thnk the phrase is a common The preposition but in the parallel pas- That The Greek commentators ob= Se , Serve, gap COLOSSIANS. 12 Also We do not cease (ver. 9.) to give thanks to the Father, who by the faith and holiness maketh us Gentiles it pi a ode jit for receiving a portion of the inhe- paca of ritance, which belongs to the Jews who dwell in the light of the gospel ; 13 Who, for that purpose, hath delivered us Gentiles from the power of siren ; the tyrannical omen) b Pedy serve, that patience is exercised towards tee who « are ° church, and whom we have no right to punish : but long-s fer -exercised towards persons'‘of our own society, whom we can | pt Ver. 12.—1. Who maketh us fit for a portion, Sec. Inara tig THY spider ve xAnes. “Lhis is an allusion to the partition o of Canaan, into so many psgidts, portions, which were distti the Israelites by lot. And as the land of Canaan, the inheritan the natural seed of Abraham, was a type of the inheritance spiritual seed, the allusion to the division of that land a: tural sced, is introduced with propriety, in- the account apostle g gives of the admission of the Gentiles, to share in all the privileges of the gospel.—In this thanksgi y i in.inuated ta the Colossians, that their sharing in the bless belonged to the Jews, was a stron motive to om t their afl: ‘cuions with patience and ae Ye iy. a 4 2. The inheritance of the saints. This ees 20 not only the heavenly country of which he all the: privileges af the gospel bestowed on | believe the enjoyment of the heavenly country. : 3. Saints in the ae So the apostle called thie co r living in the light of the gospel, and enjoying a 7 montiancd ves 130ley Christ, the author of the light which lighteth every man who cometh into t Hence the gospel as coming from him, i 1 John ii. 8. Whereas heathenish idolatry is e: xxvi. 17, 18.—See 1 John i. 5. nate 3.—Besides, it to call men living under the gospel ere in the following verse ta call idolaters, men wu ness. In other passages also, the word Aigdt sis pensation, Ephes. v. 8. Now ye Ate light in sie Land 5. All ye are sons of the light... 2 Cor, twa A. « gospel. See Rom. xiii. 2. note ui and Col. i. 26. Jews as were made apostles, prophets, and inspired teach: his saints: And Ephes. iv. 12. saints Sears rk ¢ muni sty» Peep! ue 6 Ver. 13.—1. The power of darkness. Evil” spirits catalke Ephes. vi. 12. The rulers of the darkness of this world ; and t dominion is styled, Luke xxii. 53. the pou of darkness, as | os yp. 7. ‘COLOSSIANS. 539 ath translated us into of evil spirits, under which we lived : a of his #- in our ignorant heathen state,- and sae by faith, hath translated us into the kingdom of his beloved Son ; namely, into the gospel ‘church ; ot “s whom we have 14 By whom we all dod redemption z vrgecw) ‘redemption through his death, even the forgiveness ghhis blood,’ sVEN of sias.. So that in the kingdom of orgiveness of sins: God’s beloved Son, there is a pro- pitiation for sin provided, more ef- 3 <2. . fectual than the Levitical sacrifices. 515 (0;) He is the 15 That the shedding of his blood, page * of the invisible should procure forgiveness of sins d, (#ewrerexes aust; for all who believe, cannot surprise ye r the reason mentioned, 1 John i. 5. note 3. See Also Acts x vi. 18. . © 2. His beloved Son, The apostle calls Jesus, God’s beloved Son, cause God gave him that appellation by a voice from heaven at s ba; ism : also to intimate, that the faithful subjects of the king- his Son are the objects of his love. . 14. Redemption through his blood, even the forgiveness of sins: Phrough his blood, is an explicaiian, of the clause by whom ; as qeness of sins, is an explication of redemption.—IChe words ugh his blood, are wanting in the Syriac and Vulgate versions, so in the eg and six other ancient MSS. Beza thinks were transcribed here from Ephes.i. 7. But as there are ay expressions in the two epistles perfectly the same, which really ong to both, I see no reason why the words in question should be koned an interpolation, Wer. 15.1. He is the image of the invisible God. Here és, is substantive pronoun of the third. person, and hath for its ante- ent, Gud"s beloved Son, mentioned ver. 13, 14 —The Son is cail- 3 Rares unage of the invisible ‘God, and HARLIN TH baosacens express image of jis substance, Heb. i. 3. because in the sof all things he exhibited the perfections which are peculiar d. See Rom. i. 20.—The Son is likewise called the image 3 Cor, i iv. 4. because he shines i into men’s hearts with the t of the gospel, vcalled, ver. 6. the dight of the knowledge of the p of God in the face of Christ And because he manifesied ‘the ae perfections in the flesh visibly, by that fulness of grace and which shone in him, during his abode on earth, John i. 14,— A tinicene fathers, thought the Son. was called. the g image of the ble God, because God appeared to the patriarchs by his Son. opinion is attended with great difficulties, as Whitby has in his note on Heb. ii. 2.—The Socinians contend, that is called the image of the invisible God, merely because he known to men the will of God; and that in this sense only, frist said to Philip, John xiv. &. He that hath seen me, hath seen ; 2 “Mpithe $40 COLOSSIANS. you, when ye consider that He is the sziews) the f rr zmage of the invisible God, the first-_ the peas 1 born of the whole creation. “ 16 These high titles belong to the 16 (on, 254. J5 Son, Because by him were created all cause (t) by ™ Ww things which are in the heavens, rin oneal 3 tall ay the Father. But it should be considered, that in vials a scripture, the word rmage, denotes /ikeness, if not sameness, of ni and properties. 1 Cor. xv. 49. 4s we have borne the image of earthly, we shall also bear the image of the heavenly.—Heb. x. 1. law containing a shadow of the good ~~, to come, and not — i of these things. ; . Lhe frrst born of ' the whole creation. So the idle race | F is Rib. Rom. viil. 22.— According to the Arians, the j born of the whale creation, is the first made creature. But the re: advanced to prove the Son, the first born of the whole creatio turns that sense of this passage. For, surely the Son’s crea things, doth not prove him to be the first. made, creature 5 un! power of creating all things originated from his being the first creature: which no one, 1 think, will affirm. As little does Son’s creating all things, prove that he rst of all created Yet these absurdities will be established by the apostle’s r if the Jrst born of the whole creation, signifies the Jirst ma —“ It is observable,” saith Dr Clarke, as cited by Ho xvth letter to Priestly, “ that St Paul does not | ere Ca viour wearoxtizrey warns xticiws, the Srst created i but wevroroxey aaens xticeWs, the Jrst born of every c begotten before all creatures.”—It is Lid Ap c that xeorerexes, in this passage, may signify the whole creation. For anciently the frst born was ¢ his father’s estate, 2 Chron. xxi. 3. But the | horam, because he was the first born —The ita Ww Lord of his brethren, who were all his servants. what Isaac said to Esau, after he had bestowed mogeniture on Jacob, Gen, xxvii.’ 37. Hened among the and other ancient nations, Jirst-born, heir, and lord, were mous terms, Gal. iv. 1. 4s Jong as the heir ts a-child, he is different from a bond.man, though he be lord of all; Heres apud faquos fal Domino ponebatur. See Vinnius’s note on Justinian’. stit. lib. 2. tit. 19. last section. According to this interpreta of the terms, first-born, and heir, the apostle’ s reasoning is perfec just : for the creation of all things, (Col. i, 16.) and the makin: the world, (Heb. i. 3.) through the Son, is a direct proof that the ‘Kv stsboda, heir, or lord of the whole. For the same season, the following ver. 18. mewreroxes, first-born, may signify Lord Ruler ; especially if the verse be thus translated, He is the begi the first-born of the dead. See ver. 18. note 3. Ver. 16.—1. Because by him swere created. The causal pa ti >. |. COLOSSIANS. 541 Bin the heavens and which are upon the earth; things vi- ich ARE upon the earth, sible, the material fabric, and the ‘3 s visible, and things living things therein ; and things in- . ble, whether thrones visible, good angels and bad, the dif- plihins, or govern- ferences of ‘whose nature and office, #5, or powers; 7all I express by thrones, lordships, go» igs were created (0 vernments, and powers: all things Beir! him, * and were created by God through the Son, him. ~ and for him ; that is, for the mani- festation of his wisdom and power, and to’ be governed by him. cause, with which this verse begins, refers to both parts of the e seding verse. The Son is the image of the invisible God, as well he first born of the whole creation, because by him were created all E Things visible, and things invisible—Things visible, axe those , in the foregoing clause, to be upon the earth; the material. tan " with all its inhabitants, called, Heb. xi. 3. ra BAsaopnver, things ch are seen.—-Things invisible, are those said to be in the heavens : the different orders of angels both good and bad, called in wing part of the verse, Thrones, Lordships, pad a ifter times, false teachers would arise and affirm ; some, that the as made by angels; others, that it was made by an evil e, (see Pref. to Col. sect. ii.) the apostle may have been by the Spirit to declare, in the most express manner, that gs were created by God’s beloved Son, that the sincere might rved from these pernicious errors. hether thrones, or lordships, &c. In the parallel passage, es. i. 21. note 1. these names express the different orders of an- nether good, or bad. For Col. ii. 10. the words aeya xae government and power, denote the good angels, over whom tis the head. But the same words, verse 15. of that chapter, Ephes, vi. 12. signify the evil angels who are in rebellion a- od. And Luke xii. 11. they are applied to human rulers gistrates : And when they bring you unto the synagogues, and us eyas kat tes tLeoias, magistrates and powers, take ye no &e. Wherefore, the appellations in this verse comprehend jing having dominion, whether .among angels, or men. And it is said, in the end of the verse, that they were all made by and i him, he must be superior to them all in nature and ; us understood, the apostle’s description of the Son, pertinent to his purpose of shewing the folly of the false s, Who were endeavouring to seduce the Colossians from their on Christ for salvation; and to persuade them to attach ves to angels ; and to worship them as more powerful me- ith God than his own Mei Son, by whom they were all i. All things were weal seogl him, and for him, By the all shings, 642 COLOSSIANS. 17 And he is (go.700 _ 17 And, thay ¢av) before all things, ' . he is in exist and (a) by him all things and by his por (cvversnet) Consist. 7. gether in the harmo © which he at it place ra re things, which’ were created through the’ Soi ban understand; “Me gospel dispensation and churehi~ sense of creating all things, éhe first born of the fer or Lv isp s Phe first made member of the ig pie! the church 3 setuid = him the ales pees created.” an one must ie sensible, that this reasoning is not might have created the church, without | ces it. Of this interpretation Pind says, “ It is that it can hardly be thought men would a prs sake of an hypothesis,” new modelling the Ayah nieracchy T am understand what is meant by this e preition. aS after his ascension Christ divested the ° ed to the heirs of salvation, of their offices, put c their place, it should be considered, vce : gels of their ministry, after Christ’s ‘ascensi ny 2€ they had formerly executed their ministry imp by the new modelling of the heavenl hi rarchy, the that Christ altered the order and su ordi orig among the heavenly beings; LY raisin who formerly were greater than the ginal subordination scems to have bee tures and qualities of the angels, . it may t could alter that subordination, without’ angels ; since to have placed the superior n would ‘have been incongruous, or rat nothing to metit such a degradation. new modelling the heavenly hierarchy, oe of the angels, “might he not also have create a? Tt the Socinian hypothesis to reply, that WH pada nature of the angels, is inferior to the pot less they can shew it to be so much infe ‘sessed by one who is nothing but a man, “as the In short, I can affix no meaning to the new ma hierarchy, by God’s beloved Son, which superior to all the angels of which that hiera postle’s reasoning in this passage seems to in Ver. 171. And he ts before all things. “The w “we sel rot rightly translated, all things, because it is in ‘the vee ze end is plain from the subsdquent clause, And by him, TH mart, eis consist. i Bp ne san % ate? : ad y = COLOSSIANS. 543 “And he i is'the head 18 And he is the head of the great body, * EVEN of . body, or society, called the church. ch. (0s) Heis He is also the beginning; or author’ pecings the first: of the church, the first born, or Lord ¥ all things, cvvesyxe, consist. This is equivalent to Heb. i. 3. Fi Ta WavTe Ty enente THs Surxpecars auts, nd upholding all things word of hus power. by iis powerful word, ox cominand. “Y his, what follows in ver. 18. are additional ‘arguments to prove 7s superiority to angels. 18.—1. ‘dnd he is the head of the bedy, even of the church, postle having displayed’ the greatness of the Son, as creator of ings visible and invisible, in the heavens and upon the earth, seeds in this clause, to display his glory as the head of the clurels ich is called the body, and Ais body, to intimate, that as the bie a body is animaied and governed by the head, so the church is ALEC, governed, and protected by Christ its head. Or , the rch is called the bady of Christ, because) all the sepenerated de- log their new nature liom the breaking of his body on the cross, j are said, Ephes. v. 30. to be members of lus body, of his fresh, | of kis bones See. Ephes. v.. 32. note, And Rom. xii. “te Sia? Christ the head of the body, or church, there is, as pechman observes, vol. i. Serm. vi. the greatest wiedeines be» 8, “it is evident to every one, that the reducing of men under teat head, is the most natural means of uniting them to one a- nd to the great God and Father of all. The most ordinary on of the world, will convince us what a mighty power the ent to one eet in learning, 1 in aris, or in government, aly th, to bind men together in siectanp and friendly society. pis is the effect of it, when there is nothing but a joint admira- vithout dependence and expectations. But the effect is much when there is a dependence upon, and hopes of many great ges common to all, from the power and favour of the leader. bh more then, must the subjecting of mankind to one great ous head, for whom they have the highest veneration, jxom they have posed the most invaluable benefits, and on whony future hopes depend, contribute exceedingly to unite them ictest bonds of friendship?” especially as there can be no i alships here: the favours bestowed on one, being no ob- to the aggrandizement of the rest. s the beginning. ‘Os cstv wen. In this, and what follows, eatness of the Son, as the ethcient cause and ruler of the sh, is demonstrated ayes the consideration of that fulness o& which it pleased the Father to bestow on him. ‘The ilosophers expressed the first cause, or efficient principle of the word sex, beginning, Cudw. Intel. Syst. p. 217, 225, 13, 250. In this sense Christ called himself, Rev. iii, 14. nririns ve Sis, the Sins cause of the ereatian of God. But though BAA COLOSSIANS. ‘of the dead, (Rom. xiv. 9.) who born from the d make the greatest part of the church, _ that in all ( 07 that in all respects he may be the chief might. be pi person next to God. ’ 19 This account of the greatness —s:19 For i it pleased of the Son, needs not surprise you. Farner, 'that(«) He derives his greatness from the all the fulness 2 (xa Father : ; fe it pleaged the Father, that rts 235. ) should dw we , thongh i it be an high honour to the church, that he i is its is the’ first’ cause of all things, yet, as the apostle in th speaking of Christ as the head of the body, or church, I a; Estius m thinking, that he is here called wenn, the frst cau ginning, in respect of the church, which began imaiediately fall, in the view of Christ*’s coming into the world to per one great act of obedience, by which the evil consequences © dam’s one act of disobedjence were to be remedied. —Mill me two MSS. which instead of Agua, read here, Amugys. 7 3. The first-born from the dead. Tgarotaxes ee vexgov, may b lated, The first- born of the dead: for t, is often the sign of # nitive case.” See Essay iv. 155. Wherefore, since or! ee born, signifies Lond, ver, 15. note 2. the first. born of the de the first wha was raised from the dead to die no mote, but of the dead: He who rules the dead, Rom. xiv. 9. : power to raise them at the last day. For the sists chiefly of the dead, as the apostle here intimat pretation | is confirmed hy the subsequent clause. — New the meaning of this passage hath been much con ventured to depart from the common translation, TAGs 4. That in all respects he might be ‘pre-eminent, ‘So I thi years ey ame gUTOs meureuey, should be translated. © For tied in the preceding” verses, -having™ described Christ's dignity at thority as the creator of angels and men, he in this vers his greatness as the founder and head of the ¢ a ruler of the dead; and tells us, that these h on him, that in all respects he eight be the i re! God. Ver. 19.—1. It pleased the Fathers The il) ‘the not in the original ; but they are very properly supp translators. For, as ‘thie expression is elliptical, it must be c¢ ed, either as our translators have done, or as others propose, ing the word Aim: It hath pleased him, namely, Christ. mention the confusion which this method of supplying th occasions in the apostle’s discourse, it represents the Son as the fulness of perfection and government to himself, inde of the will of the Father ; contrary to the whole tenor of in which the Son is said, in the affair of our salvation, to act! ordination'to the will of his Father. ae 2. That in him all the fulness should dwell. Karownows, Com D i gar, L COLOSSIANS. BAS in him all the fulness of perfection socal and government should continually i abide. See chap. ii. 9. _ And by (2/) him 20 And by him to unite all things reconcile * all things 4 him as their head, having made well’; for sarx, increases the meaning of the word with which ‘compounded. This is commonly understood of the fulness of ection and government, (termed chap. ii. 9. The fulness of ihe dhead,) which was communicated to the Son, and which is called fudness, because it dwelled in him.—The original is, ‘Or: s aut» mys Tar Brngaua xatoxqcas, which Castalio hath thus translated, womam per eum visum est Patri omnem unzversitatem inhabstare. because omnem untversitatem, is an uncouth, or rather an impro- + rendering of way Brigade, Peirce, who approves of Castalio’s jon of the passage in other respects, thinks the translation should h thus, Zt pleased the Father to inhabit all the Jilness by him ; wn- ns anding by all the fulness, the whole church, consisting of Jews 1 Gentiles, called, Ephes. i. 23. To zangapes, The Sulness of him ” filleth all with all. Sce Rom. xi. 12. note. This interpreta- Beza seems to approve. For in his note he saith, Res ipsa cla- f apostolura de sola ecclesia hic agere, ut etiam, 1 Cor. xv. 18: shes. i. 10:—Beza adds, that the Manicheans, oa after them Ser- us and Postellus, understood this text of the substance of God ng diffused through all things.—If the apostle by al// fulness, ns the church, as Beza and Peirce suppose, a// things, in the fol- ying verse, atl exactly correspond to it. —Casialio supports his ion of xaresmasus, by observing, that when an infinitive vert, : New Testament, is joined with svdexaez, it always denotes the of him who is spoken of as pleased. 20.—1. And by him to recoycile all things. Though I have ed the word amoxaraadubas, to reconcile, which is its ordinary pan ng, I am clearly of opinion, that it signifies here, to waite bly ; because the good angels are said, in the latter part of the reconciled to [chsiat, who never were at enmity with him, ore take the apostle’s meaning to be this, Jt pleased the Fa- Christ, to unite all things to Christ, namely, as their head, or en Ephes.i. 10. But thahgh I think this the apostle’s Aming, I have not ventured to alter the translation. See note 3. this verse, at the close.—This reconciling, or uniting -of all ihings gst 2s their head, the Father hath accomplished, by making ce etween 1 Hep and men, and among men themselves , through od of his Son’s cross. By his death asa sacrifice fot sin, th taken away the cause of men’s enmity to one another, and enmity to him. Hence it is said of Christ, Ephes. ii. 15. hath by his flesh abolished the enmity which subsisted between and Gentiles, that the two he might create under hi imzself into man, making peace, vet. 16. and reconcile both 11 ane Lody to q - i ‘slain the enmiiy. if 3Z 2. Ta 546 COLOSSIANS, peace by the blood of his cross: Tsay it to him *, ha hath pleased the Father, by him to peace by the bl unite all things to him, whether they Cross, 31 say, | be men upon the earth, or angels in the ‘whether ay heavens, that being joined together “upon the earth in one body for the worship of God, in the heavens. they may be happy through all eter- — nity by that union. 21 And among the things up. on the earth, Ewen you Gentiles, zvho by your idolatry were formerly akenated trom the true God, in dis- — position, and enemies to him by works « which are wicked, God hath now in- ii deed united to hime and to all the eye virtuous beings in the Enis eas 2. To him., Peirce reads here eg aveiy,’ to ‘es ng sense, Jt hath pleaselt the Father, by lam to recone al thing 0 self. But I prefer-the common reading and translation, as consonant to the apostle’s design of displaying the Christ’s person and office. — reas 3. Having made peace through the bload of lus cross. who is followed by Le Clerc and Peirce, was of expression a// things, found in the preceding noid good ngels; and that they are said to be recon : their peace made, not with God whom they never men, with whom they were at varianee on acc: soy de nae account, however, of the angels cannot be admitted, because the clared it to bea reoontiliatdl either to Go to men.—I therefore think the word reconciles in | simply fo unite, as was observed in note I. at which are thus united, are the holy angels and r tions, who are united together under Christ as their head ; the peace made‘ through the blood of Christ’s cross, is peace God and sinneérs, ‘and between sinners themselves 5 esp lieving Jews and Gentiles, in order to thers bein ing. Jonied one church under Christ as their head. , 4. Whether they be things upon the carth, ke as 14. Christ is called our peace, on account of his Gentiles in one church, some are of opinion, | that. earth, and the things in the heavens, said here to be Christ, are the Jewish and Gentile believers only. — who compares the passage in the Ephesians with this verse ‘that, being different both in sentiment and language, the : be eepldiar’t by the otker, 22 (2) In the body of " Ales! through death, i 23 (Enyts 134.) Since, 2 continue 7 the faith! junded and stable, and not ’moved from the hope of he gospel, which ye have card, which hath been Col. i. 6. note 1.) IwD of whichl Paul am ade a minister. | 24 1 now. réjoice * in + sufferings for you, din ae turn fill up * one another. See ver. ne leshly body. iy i rin Christ. COLOSSIANS. Ver. 22. In the body of his flesh. f Christ?s flesh, because believers are members of his body, of his ih, and of his bones; Ephes, v. 30. tiles being introduced into the church through the death of rist, are therein reconciled, or united to God, to the Jews, and nstrued and translated in the following manner : d reconciled, 22. Through death, in the body of his flesh; that is, ' Accerding to. shi translation, the apostle calls rist’s flesh, a body, to shew ‘that it was real, not imaginary flesh, $ some heretics afterwards affirmed. Ver. 23. Since ye continue in the faith, SAT 82 In the body of Christ’s flesh, that is, in the church, which is Christ’s body, (ver, 24.) and this he hath accomplished through Christ’s death, (see Ephes. ii. 15, b6. notes) in or- der to present you holy, and unblame- able, and uureproveable, in Christ's sight at the day of judgment ; 23 Since ye continue in the faith concerning the dignity anc power of Christ, founded and stable in the faith, and are not by any temptation, re- moved from the hope of salvation through Christ, given you in the gos- pel which ye have heard, which hath been preached to ever: ry human crea- ture, (see Rom. vill, 22. nete 1.) which 1s under heaven, and of which gospel I Paul am appointed a minister. 24 And, since ye continue firm in the faith, J mow rejoice im the suf- ferings which I sustain jor preaching The church is called the body The meaning is, that the Zoumore 1. Ox, the passage may be He hath now in- I have adopted Peirce’s nslation here, not only because it is equally literal with the ver- ion in our bible, but because it agrees better with, the good opinion th ich the apostle entertained of the Colossians. ipaphiras o! their persevering in the true Christian faith, chap. i. 4. de therefore told them, ver, .24. Inow revice in my suffering for you. id, “chap. ii. 5. Though in the flesh I be absent, yet in spirit F am you, rejoicing a see your order, and the firmness of your Wherefore, since they firmly maintained the true He had heard from of the gospel, the apostle had no doubi of their bsing presented i h ae unblameable in Christ’s sight. Ver. 24.—1. I now rejoice. ate version, read here, a5 vv yaa, who now rejoice, Some ancient MSS. with the Vul- This reading ur t tr renslators have followed. PA. oJ 9 ~ oe And 548 COLOSSIANS. the gospel to you, because they tend the remainder of the to confirm your faith; and in my flictious of C€ turn, 1 willingly sind the remain- my flesh ‘for der of the afflictions which Christ has which i is 5 the chur appointed me to suffer in my fresh, for building Ais body, which is the church: 4 25 Of which church I am madea 25 (is) Whereof I minister, to build it agreeably to the madea minister, acce commission which God gave to me, for ing to the dispensati o1 your benefit, fully and plainly to preach God, * which was gin the word of God, concerning your tome (qs ius) on i salvation by faith, without requiring account, fully to preac you to obey the law of Moses; the word of God; v . And in my turn fill up. So avravem dng properly signific ¥ a as Budaeus hath shewed, a»71, in compounded words often s sig fies, wicissim, in one’s turn. ‘By using this word, the apostle, as Clere abeerves, Art. Crit. Part 2. sect. 1. ¢. xii. elegantly: insim that he had fortherly made others suffer for Christ. ~ 3. The remainder of the afflictions of Christ for—the church. apostle does not mean, that the sufferings of Christ tor the chur ate incomplete, and need the addition of the sufferings of the saint to render them effectual. For the phrase, affietions of Christ, im this passage, being the genitive of the agent, signifies, not the aff tions which Christ suffered, but the afflictions which he < appointed the apostle to suffer for building the church. Wherefore, the C lossians were not to think the worse of his doctrine, concerning th salvation, because of his imprisonment.—This text hath been 2 peaicd to by Papists, to prove that the good works of the saints 2 so meritorious, as to procure pardon even for others. But it is to observed, that though the apostle saith that he suffered afflictions | f the ath he does not say it was for procuring pardon for t church. His sufferings were beneficial to all mankind, as well as the church, not as procuring pardon for them, but as a proof of I sincerity in teaching the salvation of the Gentiles through fait without obedience to the law of Moses: Nay, as a proof of his firm conviction of the Christian doctrine in general, whereby the faith of believers in every age is greatly strengthened. aml Ver. 25.—1. According to the dispensation of God which was gi en to me on your account. We have this same expression, Ephes. i 1.—Hence the apostle calls himself and his brethren apostles, 1 Co iil. 1. eixovoues trav posngiwy Ose, stewards of the mysteries of God Some are of opinion, that -e:ovoxsey te Ocs, dispensation of God, is the same with, o:avopeiey +8 mrngapat@- THY KeiCMY, Ephes. i. 10. dispen tron of the flees of the times, consequently that it means the ome me or method which God hath devised for the salvation of the Gs tiles. But what follows in the verse, does not favour this sense. — 2. Fully to preach the word of Ged. That this is the proper tr Slation of wAngwou: Tov Aoyoy te Oss, is evident from Rom. xv. Li wher ap. I. {6 The raystery which s kept hid from the 5, and from he gene- ions, * but now is de manifest to his 1 To whom God was of this mystery (¢, .) concerning the Gen- im the generations. Hie i4 f ta mysteries. \ ' XgieO. ; | ; : | COLOSSIANS. 549 26 The mystery which was kept hid, under types and figures, both from the Jews, who reckoned time by ages or jubilees, and from the Gen- tiles, who reckoned time by genera- tions of men, but now is made mani- fest to his saints, the apostles and other inspired teachers, that they may publish it to all mankind: 27 To whom God was pleased to make known by revelation,®what is the exceeding greatness of the excellence of this mystery, this hitherto concealed doctrine concerning the Gentiles ; which is, that Christ alone is to yotty a sure foundation for the hope of a glorious resurrection, called, Rom. viii. 18. «* The glory which shall be revealed in us.” 28 Whom, therefore, we his a- postles preach, as the only founda- ere wearngaxtvas ro sveryyedsoy te Xeisz, is translated in our Bible, Wve fully preached the gospel of Uhrist. Ter. 26.—1. The mystery which was kepi hid from the ages and 1 In the parallel passage, Ephes. iii. 5. it is, vhich in other generations, was not made known to the sons of fi, as it is now revealed to his holy apostles.””——-So likewise, Rom. 4, 25. “ The mystery which hath been kept secret, yeovers eswvors, he times of the ages,” or during the Mosaic dispensation.—For ) meaning of the words mystery, and ages, see Ephes. i. 9. Tit. 1. Protes.—T'hough the salvation of mankind by faith, was promised Hthe covenant with Abraham, and spoken of by the prophets, it “not understood by the Jews, see Ephes. iil. 5, and therefore it sere called « mystery, or thing kept secret, in allusion to the hea- . But now is made manifest to his saints: ayioug evze, that is, as rhe parallel passage, E:phes. iii. 5. “ to his holy apostles and pro- pits 3°? a sense which the word sazts has, Jude ver. 3. Such of the “s and Gentiles as were employed in preaching the gospel, and te fitted for that office by the gifts of the Spirit, are called, E- dls. iv. 12. “ the saints perfected for the work of the ministry.” | Ver. 27. Which is Christ to you the hope of glory. “Os ess Xeis@ yw. Bos observes, that both in the Greek and Latin languages, relative often takes the gender of the subsequent noun... ‘Thus, “st locus in carcere quod Tullianum appellatur.” So in this clause, hugh the antecedent be eusngcy, the relative os, agrees in gender Ver. 550 tion of men’s hope of glory, admo- nishing every man to receive Christ as Saviour, and teaching every man, un- der the guidance of inspiration, that at the day of judgment we may present every believer, perfect in knowledge and virtue, as becomes those who are in Christ’s church. 29 For which purpose I ‘Paul also labour in that honourable employ- ment, rting courage, VIgOUr and diligence, like those who combat in the games; and I do so in proportion to the effectual working of Christ, who worketh Gfectually in me, with great power, by inspiration and miraculous ifts, Rom. xy. 19. and by the a- Sistance of his Spi avisipis man as a “father his own children, 2. And teaching every man. dictiactaee. between Jews and Gentiles. 3. That we may present every man perfect i in Christ Jen word We ida properly denotes the priests bringi a or offering to the altar. The apostles and other ‘ministers of word, like priests, being appointed to prepare mankind 4s an a table “offering to God, Rom. xy. 16. they laboured by their doc their admonitions, oad their reproofs, to render “ every man peri in Christ Jésus 5”? perfect both in Tespect of the knowledge See Philip. ii. 17. where the apostle 5 of his being poured out on the sacrifice and service of the fat the Philippians ; also, 2 Cor. xi. 2. where he saith, he had betr< the Corinthians to one husband, to present them as a chaste d practice of the gospel. to Christ. Ver. 29. Cihalins vigorously. The word waren, the .exertions of those who contended in the Grecian games. these combatants Paul fitly compared himself : Because eve ’ he met with the greatest opposition from evil spirits and w nien ; and. in preaching the gospel he sustained toils and suffe much greater than those which the athletes¥endured in the cq Qa See Col, it. 1. note aS COLOSSIANS. - 1 Cor. xii, 8 8. (Christ Jesus. The apostle repeats ‘the ie s, é man, three times in this verse, not as having preac do to ever _ vidual, but to shew, as Beza observes, that i in Ri a and teaching er * with all wis that we may every man_ perfec ) 29 (Exc y Pur also labour, com batir gorously, * + Thar. 1.—View. COLOSSIANS. 551 | CHAP. Il. | | | “je w and Illustration of the Discoveries and Precepts. contained in 8 this Chapter. PN the preceding chapter, by displaying the power and dignity | "of Christ, who died as a sacrifice for the sins of the world, sure foundation; and by setting forth the efficacy and extent & the atonement, that through it, even the Gentiles hope for a drious resurrection, he greatly recommended the gospel to M2 Colossians. Farther, by declaring Christ’s commission to fs apostles to préach salvation to the Gentiles through his ath, and by describing his’ own labours as an apostle, in Feaching that great blessing, he had shewed what obligations ankind lie under to him, for communicating and perpetuat- % such interesting discoveries. Deeply impressed, therefore, th the importance of these matters, he begins this second Mapter with wishing, that the Colossians knew what a combat | affliction he was sustaining for preaching that Jesus Christ ithe hope of glory to the Gentiles, ver. 1.—His sufferings for lat doctrine he wished them to know, that the hearts of the entiles might be comforted, by the full assurance of its truth. hich his sufferings would give them, so as to lead them open- ‘to profess that doctrine. And because the Gentiles enter- ined the highest veneration for the mysteries of their gods, le apostle, to lead the Colossians to put a just value on the uctrines of the gospel, calls the atonement for the sin of the irld made by the death of Christ, and the hope of pardon, ad of a glorious resurrection to eternal life, which the Gen- les were allowed to entertain by virtue of that atonement, The : : stery of God and of Christ ; a mystery infinitely more grand, jore interesting, and more certain, than any of the mysteries ( the heathen deities, of which the Phrygians were so fond, Farther, to shew the Colossians, that the things written in | ! ; é : 5 E yapreceding chapter, concerning Christ’s being the image of invisible God, and the maker and governor of all things, astitute a principal part of the mystery of God, and of Christ; j@ apostle introduced the subject anew in this place, by ob- Ting, that in Christ ave all the treasures of wisdom and know- Jaid up, ver. 3.—This second display of Christ’s dignity as the more necessary, because the false teachers at Colosse, ith a view to discredit his mediation and gospel, affirmed, that. # was nothing but a man: and talked in the most pompous anner of the dignity and office of the angels, by whom the ~~ hw 552 COLOSSIANS. - View.—Cua law was given. This we learn from ver. 4. where told the Colossians, that he said these things co: dignity, the knowledge, and the power of Christ, teacher might deceive them with enticing speeche: pose of discrediting Christ, or of magnifying angels, Next he assured them, that his anxiety for the purity of faith, proceeded from the interest which he took in their ai ver. 5.—and therefore he commanded them, agreeabl : account given them of Christ, that he is the image of bleGod, the Maker and Governor of the world, the § 10 mankind, and the only Mediator pata ae vp: to in him ; they were constantly to hold that belief Christ, and to yield him the honour and acdicola greatness, ver. 6,—and to continue closely united to built upon him, and made firm in the faith of the true of the gospel concerning his person and offices, as they been taught it: And to give thanks to God for the disco made to them concerning Christ’s dignity and office, ver. He exhorted them therefore to take care, that no false tea made a prey of them, through the empty and deceitful phil phy of the Platonists, which was calculated to. then idolatry, and was obtruded on:them to establish the 3 ship of angels, as greater in knowledge and power than Chi and was contrary to the duty which they owed to Chris 8.—in whom dwelleth all the fulness of the edbead hob. —So that to be made complete, whether in respect te or sanctification, or pardon, or favour with God, $ ciples need not have recourse, either to angels, or ss Moses, or to the Greek philosophy. In every respect t made complete by him who is the head of all government and po the head and ruler of all the angelical hosts, ver. 10.— n ticular, Christ’s disciples, by the cireumeision not made ¥ hands, the Christian circumcision, consisting of putting of whole mass of the sins of the flesh, are more effectually p fied than the Jews were by the circumcision which was t with hands upon their body, or than the heathens by the thagorean abstinences and mortifications. So that they ha nar occasion to have recourse to the-bodily circ cision, nor t mortifications prescribed by the Pythag; to render complete in respect of purity, ver. 11 —This Christian cir cision he told them, was accomplished by their b which their being buried under the water, typified de and burial of their old man, or nature, through the dea Christ. Moreover, being raised out of the water of bone with Christ, it was both an emblem and a pledge of t surrection with him to eternal life; so that in respect. él ; don, likewise, they were made complete by him, and had Y Saar. IL—View. COLOSSIANS. 558 d of the Levitical expiations, ver. 12.—For you Gentiles, igh dead through the sins and uncircumcision of your dy God will make alive together with Christ, having forgiv- you all trespasses, ver. 13.—And, to shew that by his own » Christ hath made both Jews and Gentiles complete in ect of pardon, the apostle observed, that he hath blotted = moral precepts of the law of nature, as sanctioned in ‘of Moses with the curse. These, the apostle called the d writing of ordinances, because the chief of them were writ- God himself ; and declared that they were contrary to Gentiles, bebitive they subjected them, as well as the Jews, # death for every offence ; but that Christ had blotted out the 2 writing, and in its blotted out state had nailed it to the » to make all men sensible that the law, on account of its ess, was abolished, together with the curse, ver. 14.— , Christ’s disciples are made complete by him in respect rmment. For such of the angels as are inimical to man- d, he hath stripped of their power by his cross, and hath tri- mphed over them by means of it. So that no person need Sterrified when he recollects the malice and power of evil jirits, nor be tempted to worship them, either from hope or om fear, ver. 15. In what follows, the apostle gave the Colossians two exhor- » founded on the doctrine he had laid down in ver. 10. ie Lats was, that since they were made complete in the Ov ledge of their duty by the precepts of Christ, they were ‘to allow any Judaizing teacher to rule them in meats, or drir ks, or a festival, or a new-moon or sabbaths, ver. 16.— ase, even in the Mosaic’ dispensation, were of no value, but h Bihiwsk of gospel blessings. And therefore, as the body; which these services were the shadows, was Chrisi’s body, ae church, and as all the blessings represented by these sha- » were now bestowed by Christ on his church, there was more need of the Mosaic shadows to prefigure them, ver. —The second exhortation was, that since Christ was the f all governmien; and power, the Colossians were not to any teacher, tinctured with the Platonic philosophy, to ce them lose their reward; namely, the benefit of Christ’s : n, by persuading theta econ humility to worship an- ae hese false teachers, by boldly describing the nature and C the different orders of angels, intruded into-things of ey had no knowledge, and were actuated by a fool 3 ver. 18.—Besides, they renounced Christ the head government and power, by whose influence alone the «body, or church groweth. And by renouncing him; ved themselves of the benefit of his interéession, and e other blessings which he hath purchased for believ- : 4A ’ ers 554 COLOSSIANS. ers, ver. 19.—Having thus taught the Colossians t said to them, Since by your death with Christ in by your professing the Christian faith, ye have. former philosophical and religious opinions, in as - are contrary to the doctrines of the gospel, why, as if retained these false opinions, have ye subjected you the ordinances which are built upon themr? ver. 20.—Na the Pythagorean precepts, Neither eat, nor taste, nor han ver. 2!..such meats as occasion the destruction of life ir der to their being used; that is, Eat, &c. no animal 22.—Which precepts, as well as the precepts of the P formerly mentioned, concerning the worship of ange indeed an appearance of wisdom, as they recommend ship voluntarily offered, together with humility and the fication of the body: But in reality they are mere ness; especially the precepts which enjoin abstinence fro: imal food, and frequent fastings for mortifying the _ because they make no provision for the satisfaction of the dy, which is as real a part of our nature as our soul, and nei to be strengthened with such food and recreation as are fit it 5 otherwise it cannot serve the soul i in the f od ties of life, ver. 23. CoMMENTARY. CHAP. II. 1 Wherefore, I wish you to know what a great combat I 93.) ye sustain for you Gentiles in Colosse, _ you to ey and for them in Lacdicea, and fa as com I many as have not seen my face in the flesh: I mean, for all the believi cea, Gentiles every where to the aden as have not the world, whose privileges I main- face in the flesh: ; tain. Pref. Salt ah +s Ly, 24 > we mee Ver. 1—1. J wish you to know. rdw yug tues. As this v does not contain a reason for what goes before, but is an infere from it, yeg, in this passage, is an illative, ahd not a causal For the meaning of 3:aw, see ver. 18. note 2. ae 2. Hew great a ; combat. Ayave. The apostle niteans, cutions he had suffered all along, for preaching salvation to t tiles through faith, withoat obedience to the law of Mos more especially his two years imprisonment at Cesarea, durit he was tried for his life before the Roman governors, Felix a Festus ; together with hisimprisonment at Rome. Perhaps also, # opposition which the Judaizers made to his doctrine concerning 1 Gentiles, his anxiety to maintain their privileges, and, the earnest and frequency with which he prayed for them, were eed of — a bat of which he speaks. J )’sar. IL 2 That being compacted gether in love,’ their lex rts may be comfort- a as, 146.) even by ll THE riches of the all assurance (see 1 s. 1. 5. note 3.) of pretins to the ac- the and of ed to its bishop. fer. 3.—1. In whom. COLOSSIANS. i. esr for them in Laodicea. ater Phrygia. It was w cashed ‘by the rivers Lycus and Caprus, ch joined their streams near it. 4YCuS, distinguished it from other cities of the same name, being Laodicea on the Lycus. exis Rhoas, and last of all Laodicea, from Laodice the wife of tiochus the son of Siratonice. mus in after-times, by ‘bemg the seat of a Christian church of note, that one of the seven i ga in the Revelation, was di- a Are all the treasures of wisdom and of knowledge. 555 2 That being compacted together iin- | to one church with the Jews 7 Jove, their hearts may be comforted, even dy their attainmg, through my sufter- ings for the gospel, the greatest de- gree of the full assurance of salvation; founded on waderstanding, leading them to the acknowledgment of the mystery of God, namely, of the ather and of Ghrist ; ‘that is, leading them to profess their belief of the Father’s purpose of saving the Gentiles by faith equally with the Jews, which was formerly a ‘secret, but is now made known by Christ, who hath accomplished that gracious purpose. 3 In whom, and not in angels, are all the treasures of wisdom and of knowledge deposited, (chap. i. 19.) so that the mystery which Christ hath ‘revealed to his saints, (chap. i. 26.) is really the wisdom of God. Laodicea was the metropolis of the The situation of Laodicea near It was anciently named Diospolis, But it hath been rendered more WV er. 2. The mystery of God, even of the Father, and of Christ. This mystery is thus described, Ephes. iii. 6. That the Gentiles i be joint ~heirs, and a joint-body, and joint-partakers of his 9d’s) promise in Christ, through the gospel.” he word mystery, see Epa i. ‘9. note. They who join ey #, with @vengie, think de apostle’s meaning is, that in the mystery of God aitd or Christ, nd not in any one of the heathen mysteries, the treasures of wisdom nowledge are laid up. 9. is considered, that interpretation may be called in ques- , especially when the connection of this verse with verses 4, 6. is For the meaning ~ But if what is said of Christ, chap. i. See 1 Cor. oii . 8. where the word of wisdom, denotes that degree of inspiration thich was peculiar to the accel and which enabled them to com- Me prehend fp 2 556 COLOSSIANS. 4 Now this, concerning the trea-— sures of wisdom and PAYA posited in Christ, I affirm, that no one may deceive you. with plausible speech concerning angels, as if they — were superior to “Christ in know- ph 2 ays ledge, dignity, and power 5; and con- © aithif cerning the law given by their mi- eT nistration, as if it were more effete = tual for your salvation, than set b ees a ys gospel given by Christ. Se ee ek 5 For though in the body I be oe 5 For though i n sent, yet in spirit Iam with you, by flesh-1 be absent, the interest | have in you, and the spirit I am with pains 1 take to know your affairs; rejoicing (4 Areway, and have much joy when I hear of the when I | see your order with which ye worship God, and the firmness 0 of y and submit to your, wettiti and faith in Christ. hE rae ots PSN rgv eh ey prehend the daikon gospel scheme 5 and the word of kr owledge, ig fies that imspiration which was bestalved on the superior Chri prophets, to enable them to understand the former revel: tions whether the apostle uses the words, wisdom and knowlea senses here ; or, to signity the divine wisdom and bree to determine. Estius thinks, that by wisdom, th what is peculiar to God, and by hnowledge, whatis as if he had said, “ the whole treasures of Belin x divine,” are depeateta in Christ. —But i in wh bapeyer, aes we stand this declaration, it demonstrates Chr and was intended to prevent the Colossians om , and from embracing the law on account of ve é iol . Laid up. The word axecer or, is sometimes. ie sures and other precious things. io signify their ae sm up places. Thus, 1 Mac. i. 235 Kas srabe res Snzavees Tes wmrox aves, “ And he took the treasures which were lai found.”—If the conimon translation of this wor imply, that the treasures of wisdom and know ledge, are Christ, as not to be discerned by carnal men, but by those « or have enlightened eyes of the understanding. | pA ae Ver, 4.—1. That no one may Geceive you, Tagene word denotes, The using of false Teasoning ‘with a hte a wrong conclusion ; wherefore it is properly A ie srap eceive, 2. With plausible speech. TiSeveroyig. Plausibl e dis ina’ culated to persuade, but which has no foudanan in phe Ver. 5. Though in the flesh I be absent, yet in spirit Lam 3 From this PASSABLE .and from 1 Cor. v. 3, 4 Lord - psa Mise. Sac. 2. 71. infers, that as Elisha saw Gehazi receive | reclaim offenders ; and of the firm- orn , .. ness of your faith in the doctrine of Christ, concerning the salvation of men by faith. 6 (‘0%, $2 1.) Since 6 Since then ye have believed on ye have received! Christ Jesus the Lord, as the image t Jesus the Lord, of the invisible God, the’ maker of dk yein him, ._. all things, and as the head, that is, + elias» |} the teacher and ruler of the church; i and have trusted to his mediation oe and death, and not to the mediation of angels, nor to the sacrifices of the law for pardon, continue in, and behave suitably to that faith. t sent, 2 Kings v. 26. so the apostle, by a particular spiritual gift btinually abiding with him, saw what was doing in the churches, his absence. But the anxiety which, on various occasions, he felt m his uncertainty as to the affairs of different churches, is incon- fent with this supposition. A particular revelation he might have heerning the affairs of this cr that church, like the revelation made Elisha concernmg Gehazi. ut there is no reason to think, that ner he, or Elisha, possessed any permanent gift, whereby hey had » knowledge of/allthe: thi sings done by their disciples in their ab- ice. I therefore think, that in the subsequent clause, the word } means the apostle’ s knowing their order, and the stedfastness of it faith, by information from Epaphras. Wer. 6. Since then ye have received Christ Fesus the Lord. It de- ives notice, that the apostles were not assisted to find out the doc- mes of the gospel by reasoning; but the knowledge of them was used into their mind, by an operation of the Spirit of God termed piration, which gave them a clearer comprehension of these doc- , and a stronger conviction of their truth, fits it was possible f, communicated the knowledge of the doctrines of the gospel to Baostles, Christ commissioned them to publish the same, not as f conclusions of reason, but as a revelation from God. Accord- gly, when these men preached the gospel to the world, they did it attempt to establish its doctrines by reasoning ; but declared them aply 3 and required mankind to believe them on the authority of 2 inspiration by which they had been discovered to themselves, and v vhich they gave undoubted evidence in the miracles which they ueht for proving their mission from God. In this method of ting known the doctrines of the gospel to the apostles, and of he pepokshing them to the world, there was the greatest propriety, cause as a revelation from God, these doctrines were not subjects " human discussion, but were to he believed implicitly upon the tes- ony of God : Uetess, if they had been proposed as the conclu- is of reason, they might have been called in question by infidels ; * and 558 COLOSSIANS. Cuai 7 And be ye rooted in him, as the 7 Rooted ! in. gtaft is rooted in the stock, and built and built upon him, as upon a sure foundation, (Ephes. ii. 2 any aH and by this close connection with blished in the faith, : would ee and thereby their authority as a revelation from God, ; been destroyed. ' * In regard the doctrines of the gospel were made | known t apostles by revelation, and were published he “a revelation from God, St Paul very ‘justly th at he rec them, and delivered them as he received them. For these‘term ply, that he neither found them out by 1 reasoning, nor establi them by Meg Thus, 1 Cor. xi. 23. “ I received ‘fi n Lord, what also I delivered to you, That the Lord Jesus, in night in which he was betrayed, took bread,” Sewel Cor, xs I delivered to-you among the first things, what also I received f ‘that Christ’ died for our.sins according to the aera "Co 6. “ Since ye- have received Christ Jesus cm pa Philip, i .& Which ‘also’ ye have learned, « and received, Phese things p tise.°—1 Tim. i. 15. “ This saying i is true, and worthy, mmens | Borns, of all xeception, that Jesus Christ came into the. world ‘sinners.”’—-Farther, Because the ‘apostles received the doctrine the gospel from. Christ by revelation, and delivered them tot world. as revelations from him, they are fitly called, Magadortis, li ditions, ox things delivered... Wherefore, when Paul commended t Corinthians .for holding . fast the traditions ‘as he Bucy h 1 Cor. xi. 2.°-and- commanded the Thessalonians to hold fast “ traditions which they had been tau othe his letter,”” 2: Thess.ii: 15. it is plain, that: s, he did mean. doctrines which others acfivered werbily fm him, whi is the popish sense of zraditions, but he mean a -yelation which he had himself . delivered or by writing. . In this latter sense the doctrin losophers is called, Col. ii. 8. wagadarw cave men, because it. was received solely on the‘aut who delivered it. » Hence arose the maxim, so far ciples of the ancient philosophers, aur@ tn, hath said it have :only .to. add, That te m trines of the gospel by simply declaring them, * ant kind to believe them’ on the authority of that declaration, was a able to the majesty.of God: » For, what more is necessary to é§ blish the truth.of any thing, and to: oblige mankind. to believe but to be, assured that God hath said it, This assurance, concer! the doctrines of the gospel, God hath given to all men, by thet racles which. he enabled the olin who spake these oct ir the world, to perform. : dah, a _ Mer. 7.—1., Rooted in lam. “Phe iat Pee so Christ's wor John xv. 1. “ Tam the true vine, yeare the benpeioen oer to be rooted in “eh as a isch is in the aaara ; 7 2.4 COLOSSIANS: 559 have been taught 3 him, be ye established in the fuisn of ding in it with the gospel, even as ye have been taught sgiving. it by me, growing more and more i it, with thanksgiving to God for having made you partakers of so great a blessing. Beware lest there’ be 8 More particularly, Zake care lest one who maketh a prey any teacher make a prey of you through u through an aed an empty and deceitful philosophy, cal- ‘deceitful philosophy, * culated to recommend the worship GH Is according to of angels, and abstinence from ani- tnd built upon hin. The church, consisting. of all true be- is represented, Ephes, ii. 21, 22. as a great house, or temple, ted to the worship of God, and “ built upon the foundation pepeiee and ioe etal Jesus Christ himself being the chief -stone.’ .8.—1. Who wakes a prey of you. ‘The word oursrywryay, ly signifies, “one who carries cit emy thing as spoil.” It from evady, which denotes ‘ to strip the vanquished of their vand clothes ;” and is also applied to robbers and thieves, who away the cattle they have taken. Here not the goods oe the ans, but their persons, are said to be carried off as spoil. Through an empty and deceitful philosophy. Asa PirocoPias xe ztng, Literally, through philosophy and empiy deceit. ‘This is aism, the meaning of which I have expressed in the transla- See Ess. iv. 18.—The apostle does not condemn sound phi- but that kind of it which hath no foundation in truth. And rmed merely from imagination, aided by the pride of human is supported by the ¢radition, that is the affirmation of the in- handed down from one to another. See the note on ver. 6. the end. Of this kind was the philosophy of the Platonists ring demons, (see 1 Cor. x. 20. note 1.) whom they repre- as carrying men’s prayers to God, and as bringing back from blessings prayed for. They sae of them, likewise, as go- he elements, and all human affairs, By. a sort of indepen- er. And for that reason Plato enjoined his disciples to ho- worship demons. But in opposition to that philosophy, m. Celsum, lib. 5. in it affirms, “ That all supplications, ers, and thanksgivings, are to be offered to God the Ruler rid, by one greater than all angels, who is high: priest, the Word, and God.” ctrine of the Jews concerning angels, was nearly the same ctrine of the Platonists concerning demons. For Philo . 586. speaking of demons says, “ They are the presi~ princes of the Almighty, like the eyes (see Zechar. iv.- ears of some great king, beholding and hearing all things. philosophers call demons; but the holy scriptures call mgels, and that most properly. For they carry the Father’s commands 566 COLOSSIANS. | mal food: «which philosophy is founded neither on reason, nor on core revelation, but on the unsupported af= theta rill and not jirmation of men, and is suitable to the cording to Christ. — idelatrous worship of the heathen ik? world, but not conformable ta the oe trine of Christ ; consequently is ut- terly wrong. ; - 9 For in Christ dwelleth all the; ful ness of perfection and por all ful t yee <8, . we) commands ta the children, and the childsin?y" wants to ee F And therefore, the scripture represents them scending. Not that he needs such intelligence who b knows all things; but because it is more expedient for 1 to make use of oaeh médiators, that we may t th reverence the Supreme governor, and the great vernment. From a sense hereof we desired a to us, but let not God speak te us, lest we de this quotation, the argument taken from humility are told, ver. 18+ the false teachers at 2 see Tr worship of angels, is plainly enough ein nuated.— days, the mediation of atigels ywas believed angel who conducted Tobit, said, chap. one of the seven holy angels which ‘ples tthe P —In this verse, we have a proof of the early in pis PU in corrupting the gospel. _ a. » According to the elements of the world, ae among other things, the first princip si iti. 10. note 5. Wherefore the elements of the worl ed from philosophy, may signify here, as in religions or worship, called elements, becat first principles of piety, exceedingly a erstition. ts Ver. 9.—1. 4/I the fulness of the Goilhead. ; xi. 12. note. The word wAngaya, is d rived’ signifies, not only fu//, but Jintshed, perfec, wants nothing which it ought to have. H iv. 12. signifies completed, perfected ; and, 26. the fulness of the earth, denotes ever earth, or belonging to. it.— The Gnostics tics, not understanding | the apostle’s meanin ed that the fulness of the Godhead was made’ or eternal beings, who they said descende nerations, and to whom thev gave differen cording to the heathens, the fulness of the Catia inferior local deities, who they imagined pre ' parts of nature.—In the opinion of the Jews, the f head was composed of the angels, whom, therefore, they cal hae, II, COLOSSIANS. 561 dhead bodily. * (See proper to the Godhead, bodily : 0 that 19. i il. 3.) the philosophy which represents an- * gels as greater in power and kuow- ledge than Christ; is false: a the ears, and the Taide of God. See ver. 8. note 2.—But miost stians, agreeably to the literal import of the word wangwun, hold the fulness of the Godhead conisteth in the fulness of perfection government, which is essential to the Godhead: And that ful- they believe, is essential also to Christ as the Son of God. The ans, who hold Christ to be only a man, affirm that divine per- s were conferred on him as the reward of his sufferings ; and im for being the head or governor of the body, that is, of the Yet, how the fulness of the divine pertections could be snicaied to the man Jesus Christ, without his becoming God, jt easy to conceive. To avoid this difficulty, others of the So- as, following Chrysostom, Homil. de Spiritu, understand, by mess of the Godhead, which dwelled in Christ, the gifts of the which were given him of God without measure, John iii. 34. cording to Peirce, rhe fulness of the Godhead, is the same with ulness of God, mentioned, Ephes. iii. 18. which he saith; doth an the fulness of perfection essential to God, but that fulness fitual blessings whio God conferred on betievers in thie first In support of this opinion he observes, that since the apostle, passage referred to; prayed God to fill the Ephesians with all ess of God, he could not mean by that expression, the fulness perfections Bioahdl to God ; because it isa ) fulness which can- (be communicated to any creature : But his meaning must have "5 » that God would fill them with that fu/ness, or abundance, of ual blessings wherewith he flleth men. This, Peirce saith, ‘not the fulness of one gift; but of all the spiritual gifts, which m usually bestowed on the disciples of Christ. These, he called, the fulness of the Godhead, not because they exist in head, but because they are bestowed by God ; just as the in- of God, Col. ii. 19: doth not mean, an increase of perfection ent in God, but an increase of ktiowledge and virtue produ- lievers by. God: From this he petcwnes that the fulness of ead, said to dwell in Christ, “is that plenty of excellent ich from the Godhead was paicnittctesd to Christ, in or- s filling us: it is; according to the evangelist, a fulness of d truth ; such grace and truth as came by Jesus Christ, and are by us, John i. 14—16. And of his Sulness we et aed re _ Agreeably to this interpretation, Peirce thinks the clause, aura mexdnguusyor, in the beginning of ver. 10: ought to be And ye are filled by him.—Most Christians, however, be- the fulness Gf the Godhead which dwelt in ‘Christ; means s of the divine perfections which was eominunicated to the us s Christ, by virtue of the union of the divine nature with in his person, dily. Samerixds. The word come, commonly translated 4B body, 562 10 And ye are made complete in every thing’ necessary to your salva- tion by him, who is the head of all, COLOSSIANS. 1O (Kes ess ev ot m>rngopevo.) And y made complete (w, 1 whether angels or men, who have any government and power in the - world ; and have no need of the of heathen philosophy, nor of the rites power: of Moses, nor of the intercession of angels, nor of any new revelations which they can bring. 11 In particular, ye Gentiles, have no need of the Jewish circum- cision to render you holy and accept- able to God. Ye have received a more excellent circumcision from by him, who is t e with ‘be ‘circu : made without hand the Pnane off of th body, like its corresponding Hebrew seacdl Manitecindasona Wolf. cure on this verse. Wherefore, a, word caparimas, | be translated, substantially— Augustine in his notes on Psal. ] as quoted by Peirce, thus explains the verse under consider: ** In ipso quippe inhabitat omnis plenitudo Divinitatis, non ut tiliter tanquam in templo a rege Sere age sed ne id est, solide atque veraciter.’ - Ver. 10.—1. Ye are made complete lap at ; fo. tse orem w avtw, signifies. See ver. 9. note 1.—Bengelius agrees with | in thinking this clause should be translated, Ye are Silled | namely, with all spiritual gifts. For his comment on it is, ‘ plenus, nos repleti sapientia et virtute.”” But the common t tion agrees better with the context, as in what follows, thei ested of any spiritual gifts, with wibiach the Golessiasis.: w but of their being circumcised by Christ with the inward sion, and of their having their sins pardoned, and of their b livered from the power of evil angels, and of their having fully declared by Christ in the precepts of the gospel.—In the apostle hath shewed, not only the impiety, but the absurd adding, either the dower. or the commandments of men, gospel. For if Christians are made complete by Christ in of sanctification, and pardon, and protection, all human a his gospel, for these purposes are a real. contaptian of it, to be rejected. 2. Who is the head of all government oa power. The 8 of Christ over all created beings, is asserted in many other of scripture 5 such as, Matth. xxviii. 18. 1 Cor. xv. 27, 2: i, 20, 21. Philip. i. 10.—This doctrine affords the g lation to the people of God, as it assures them that noth them without his permission ; and that whatever evils a ‘them, shall in the end, according to his penis work their good, 2 ‘ap. IL. COLOSSIANS. 563 the sins of the Christ, By whom also ye have been cr- VEN by the citr- cumcised with the circumcision made sion of Christ, 7 without the hands of men; namely; the circumcision of the heart, Rom. ial ii. 29. made by the putting of of the — body of the sins of the flesh, even by the ; ‘. circumcision which Christ requires. 2 Being buried with 12 This appears from your being (in baptism, 1 in buried with him in baptism, as per- 1.—1. The body of the sins of the flesh may signify, either 30 iy with its sinful lusts; or the whole mass of the sins of the ih, according to the use of the word body in the Hebrew languzge. rh ie Colossians are said to have been circumcised, by the putting the sins of the flesh, in respect of their baptism, as is plain ver. 12.—For, according to the emblematical meaning of that -it signified the crucifixion and burial of their old man, or cor- ; nature with Christ, Rom. vi. 6. notes 1, 2. Now this being inward circumcision, may fitly be called a circumcision made with- By the circumezsion of Christ ; that is, by the circumcision ch Christ requires and performs. For, in the first clause of the =, Christ is said to perform this circumcision on believers : -and, ip tke circumcision of the heart, or a real sanctification, it renders ‘more acceptable to God, than either the Jewish cireumcision, he mortifications prcscribed by the Pythagorean philosophy. ,in his epistle to the Philippians, chap. iii, 3. the apostle af- s, that believers are the true circumcision. r.12.—1. Being buried with him ia baptism. Christ began his stry with receiving baptism from Jobn, to shew in an emblema- 1 manner, that he was to die, and to rise again from the dead. L after his resurrection, he commanded his disciples to initiate kind into his religion by baptizing them, as he himself had been » to shew, that though they shell die, like him, through the zy of sin, yet, as certainly as he rose from the dead, believers raised at the last day, with bodies fashioned like to his glo- dy. Wherefore, his disciples having been baptized, as he ‘or the very same purpose, they are fitly said to be buried rist im baptism ; and in baptism to be raised with him. Now, iptism is an emblem of our putting oif this corrupt, mortal t death, with its affections and lusts, it is with great pro- ety called, the: Christian ‘circnmeision § ; especially, as, by shewing at we shall be at the resurrection, it teaches usto put to death abers which are upon the earth.—Farther, since our baptis- y, together with the doctrine of Christ which at our baptism fess, are much more effectual principles of sanctification, than Jewish circumcision, or the Pythagorean precepts concern- tinence from animal food, we are justly said to be made com- mB Tespect of SE a ha the Christian circumcision ; 2 which, "i 564 COLOSSIANS. Cau. sons whose old man hath been cru- which also ye have cified with him: (see Rom. vi. 6. raised with mim, ( note 1.) in which baptism also, that ver. 18.) through tl it might be a complete emblem of /ief of the strong wor 1 your circumcision, ye have been raised of God, * who fa with him out of the water, as per- him from the dead. sons made. spiritually alive, through - your belief of the strong working of Prete God, who raised him from the dead. ., Viaaaah ear aN ; 13 Also you believing Gentiles, 13 (Ka, 207.) who were doomed to death on account you, who were of trespasses, and the uncircumcision of 167.) on account: your flesh, God will make alive together passes, an and the un with him; he will raise you to eter- cision of re fle which, however, is not performed all at once, ike the. Jewish, acébmplished gradually. For, it is only begun im the prese by the operation of the word, and will be completed by the off of our,corrupt mortal bodies at degth, and by our obtai rious immortal bodies at the resurrection. Hence the pr the expression, ver. 11. circumcised, w TH amindvos TE oe auagriay rns cagn@, by the puiting of of the body of the fiesh, by the circumcision of Christ ; the civeumcision comn ze performed by Christ.—To conclude, beeanse this. opichaedl r cision, is to be completed by Christ’s raising our bedies like to his glorious body, signified i in baptism by the raisi body cut of the waiter, the apostle, in this verse, to finish | tion of the spiritual circumcision, adds, Being buried amg tism, in which also ye have been raised with him, &e. 2. Through the belief of the strong working of God, ws from the dead. This translation is agreeable to the ‘Syriac “ Qui credidistis in virtutem Dei qui excitavit eum a m The circumcision which Christ performs, beimg accompl; ihe influence of the doctrines of the gospel on the minds of t cand their belief of these doctrines being founded on t the resurrection of Christ, their belief of that great m represented as the means, ‘whereby they are raised out of ‘of baptism new creatures, who, as the apostle observes i verse, are, like Christ, to be raised at the last day, to a in the body.—Of the efficacy of thebelief of the resu Christ, in confirming men’s faith in the doctrines of the ter likewise hath spoken, 1 Pet. 1. 3, 23.5 9) (2% 7 29 Ver. 13.—1. Dead on account of | irespasses and the ur of your flesh. Here, as in Rom. vii. 5. the apostle ins men’s wickedness proceeds from their animal passi their seat in the flesh. These evil passions and appe Spirit of God begins to subdue them, the apostle fitly cumcision, because the cutting off of these excesses, v signified by the Jewish circumcision. And, as the same thi Baar. HI. COLOSSIANS. 565 made alive together nal life, as certainly as he raised th him, * having for- Christ, having forgiven you all: tres- n us all trespasses, passes ; so that being made complete lor: by Christ, in respect of pardon like- > wise, ye have no need of the Jewish * expiations. * ‘me 14 He hath blotted out! © 14 And to shew that ye Gentiles feo, xaF ipa, 231. wego- are made complete in. respect of Yeedor ras Suyuerr, supp. pardon by Christ, and have no need ® 166.) the hand-writ- of the Jewish expiations; God hath ig OF ordinances 2 con- Bie ae out id hand-coriting of ordi- - gre directly signified by the Christian rite of baptism, Christ’s dis- fiples are made eae te ts him even in respect of significant ritual . He hath made Sine sapether with him, Sev avtw. As the a- le is speaking of men’s being buried together ‘with Christ in Stism, and of their being raised together with him, and made a- together with him,’ I think the natural death oa. resurrection, ot the spiritual, are the ‘things here meant. Besides, we can er be said to die spiritually, nor to rise spiritually with Christ, ng he Knew no sin ; eee like us, he died through the ma- y of sin. In short, that the natural death and resurrection are e meant, and not the spiritual, appears from the latter clause of verse, where our beg made alive, is represented as the conse- ce of God’s having forgiven us all trespasses.. I acknowledge, d, that in Ephes. ii. 5. theexpression is to be understood of the itual resurrection, because’ the context leads to that sense, and se it is not said there, that the Jews were made alive together Christ, but by Christ, and with the Gentiles.—This is en ex- e of the same expressions in different epistles having different ings. See’ Pref..sect, 3. last paragraph. Ver. Ta2¥. Hechail’ blotted ow. Elareryas. The immediate edent to the pronoun /e,’ includedvin the participle arcites, God, who in the preceding verse is said to have made the psians- alive together with Christ, I think it is God, who is here to have blotted out his own hand writing of ordinances ; 3 and ‘the apostle doth not speak of Christ, ull ver. 13. where he Meith “hrist hath done for'ns.—The commentators observe, the expression, b/otted out, there is an allusion to the dis- ng of a debt, by defacing the writing which contained the tion to pay ; as in the subsequent expression, masling it to the there is an allusion tothe ancient custom of abrogating laws, ving a nail through the tables on — pas were written ng ap to public view. © % v The hand- writing of ordinance. Te xheevener Tos Doyeanrte our translators have rightly supplied the preposition ¢», in this. , and rendered i it, The hand-writing of ordinances, appears from rallel passage, Ephes. ii. 15. where the. preposition is express- ‘ ) "ee: 566 COLOSSIANS. - CHAP] nances concerning us Gentiles, which cerning us, 3 which | was contrary to us, as it subjected us contrary to us, # to the curse for every sin, and hath taken it from among taken it from among us, nailing it to nailing it to the cross. “ a ed: Nogeoy THY EYTOAWY Ey Boyar, The law of the commandments 0 of, concerning ordinances. For the meaning of Soya, see note 3, Ephes. ii. 15.—From the connection in which the verse under ¢ sideration stands with the precedent verse, it is evident, that the dinances, of which the apostle speaks here, are not the same y the ordinances mentioned Ephes. ii. 15. For these formed the ; wall of partition which separated the Jews from the ‘Geaulanl were the cause of the enmity which subsisted between them: sequently they were the ritual precepts of the law of Moses. Whe as, the ordinances, of which the apostle spake tothe Colossians, w ordinances, the blotting out of which, was a proof that God had given the Colossians all trespasses. ‘This proof did not arise fi the blotting out of the ritual, but of the moral precepts of th of Moses, as sanctioned with the curse, and as ere om to any sinner whatever.’ For by the blotting out of th with the curse annexed to them, the believing Co sured, that God would forgive them all the trespasses « smcerely. repented. he character mentioned in the n the verse, That these ordinances concerned the Genti more clearly that the apostle speaks, not of the rit the law of Moses, with which the Gentiles had no its moral precepts, which without doubt were bindi _ kind, being written on their hearts: see note 3. The mo cepts of the law of Moses are called, T. he Chirograph, or har ing of ordinances, because the most “essential of these prece written by the hand of God on two tables of stone; an Moses was directed to write in a book. Now, though t cepts ere all founded in the nature and reason of things, t with sufficient propriety called Soypeatee, ordinances, (an ‘which denotes precepts founded in the mere will of the law because the penalty of death, with which they were pended entirely on the will ‘of God. See Ephes. ii. 1 Wherefore, seeing the word doywere, in the epistle to the | E signifies the ritual precepts of the law of Moses, but in to the Colossians, its moral precepts sanctioned with th word i is another example of the observation mentioned in sect. 3. last paragraph, namely, that the same words in eae ‘pave. niet always the same meaning, but that 1 must be gathered from the context. 3. Concerning us. So xa¥ nuwv, must be ieosiall vent the tautology which is in most versions of this Ess. iv. 231.—The apostle changes the person in this vi you to us, to intimate, that the hand-writing of ordinances, of ¥ he speaks, concerned all mankind, the Gentiles as wel as the Je wh PAP. Il. COLOSSIANS. 567 ia the evoss, in its blotted out state, that Ms ’ all might see it blotted out. 15 Having spoiled ' 15 Farther, ye Gentiles are made ind that it was contrary to all mankind, as it subjected them to leath, without mercy, for every transgression. This character, ee... of the hand writing of ordinances, that they concerned the Gentiles, shews plainly that the apostle, as was observed in the pre- eding note, hae not of the ceremonial precepts of the law sf Moses, which had no relation whatever to the Gentiles, but of its noral precepts as sanctioned with the curse. For these being the septs of the law of nature, the Gentiles were bound by them, e- ally with the Jews. 4. Which was contrary to us. The hand-writing of ordinances ing the precepts of the law of nature, as published in the law of oses, and the curse annexed to that hand-writing, being the curse the law of nature, as was shewed, Gal. iii. 10. note 2. the Gen- es were bound to obey these precepts-equally with the Jews, and were equally liable to the curse, if they transgressed them. Where- fe, although the Gentiles had no knowledge of the hand-writing ‘ordinances, the publication thereof to the Jews, secret/y, that is, rtually, included them. This the apostle insinuated in the word awarcior. For the preposition ze, in composition, denotes the do- ing of a thing secretly. In this lignt, when Christ blotted out the d-writing of ordinances by his death, he blotted it out to the entiles also, to whom, by its curse, it was as much contrary, as to = Jews. And, in regard he more especially blotted out the curse was annexed to that hand-writing, Gal. iii. 13. he in effect d out these ordinances themselves as a rule of justification. Tor, if the curse doth not follow every transgression of the moral jaw of God, we are not under that law as a rule of justification, but mnder grace, as the apostle observes, Rom. vi. 14. 5. Hath taken it from among us. Since the apostle hath taught s im his epistle to the Ephesians, ‘chap. ii. 15. that the ritual pre- of the law of Moses, which formed the middle wall of separa- n between the Jews and the Gentiles, was abolished by Christ. Also, since he hath taught us in his epistle to the Colossians, that hath by the same means blotted out the hand-writing of ordi- ices, that is, the whole of the moral precepts of the same law, as mctioned with the curse, and hath taken it from among Jews and ntiles, it is evident that the law of Moses, in all its parts, is now shed and taken away. Consequently, that Christians are under ligation to obey even the mora! precepts of that law, on ac- of their having been delivered to the Jews by Moses: for if } obligation of the moral precepts of his law is still continued, kind are still under its curse. See Pref. to Galatians, sect. - No. 5. last paragraph but one- Wer. 15.—1. Having spoiled. The word amsdurwperG, signifies, ) = ip off one’s arms, ar clothes, fully. And because victors an- r ciently ee 568 COLOSSIANS. complete by Christ, in respect of governments a government and protection; for * Shaina having spoiled evil angels of every de- he made i ciently stripped the vanquished of their | arms, it. signifies to. general. See ver. 13.—Our translators, supposing that C spoken of in the preceding verse, as well as in this have connec the two verses by the word nd, which is not in the original ; 2 r I think, is improperly supplied, because it leads us to understai of eas who is spoken of in the preceding WETSGa jet) fH iby ft and powers. ‘These, 1 think, are t ial Ephes i. 21. note 1. whose power and usurped dominion ove kind, our Lord destroyed by dying on the cross. . For, his own death, he said to his disciples, John xii. ry oe ewexav, the olen of this world be cast out. And chap. xvi. 1: xan The ruler of this world ts judged. See also Eibenie ; he spoiling of governments and powers, some pili i the devils of the hand- -writing of ordinances, by which duced the Jews te superstition.—Hammond, by Pan a ments and powers, understands the destruction of idolatry, t cing of the heathen oracles, and the banishing of those perstitions with which mankind had been so long op by governments and powers, understand the Jewish r men, who in the first age grievously persecuted the disciples of —Peirce by the governments and powers who were stands the good angels, who before Christ’s ascension i of particular nations, but after his ascension were stri authority, and were all subjected to Christ, agreeably t » Heb. To the angels he hath not stljected the world to come, of hich , speak. The passage in question he paraphrases in the f ner, “ And having taken from the good angels. their auth subjected them to Christ, and propased them publicly as an e2 of cheerful obedience to Tan causing them to triumph in This interpretation, the learned author endeavours to Ephes. iv. §. which in the common translation ascended up on high, he led captrvtty captive. For - passage, that when our Lord ascended, he led captivity cay him into heaven. * And, as it is not to be supposed, that he evil spirits with him tnto heaven, he contends that the ca were Jed thither were the good angels. But his: argum on the supposition, that the words, shabyjtha, and aypeador Ixviii. 19. necessarily signify, to /ead away a captive. Whe the following and other passages, both words are used to d taking a person, captive simply, and are so translated Gen, xxxiv. 29, Their wives took they captive, LX AX. my and spoiled even all that was in the house-—1 Sa : taken the women captives, LXX. nyporuseves, that « slew not any, either great or small, but, LAX. 4 captives, and went on their way. Vi er. 5. And ey wo . UL. COLOSSIANS. 69 HE openly,>triumph- xomination of their usurped power, F wi er them * (« avsw) Christ hath shewed them openly as it. > vanquished, triumphing over them by ; his cross: so that ye need not be afraid of the devil, who formerly seduced and oppressed you. : © taken captives, LXX. aywarwrevSncas. Wherefore if the words - Gbijtha and aypadwrevoty, are rendered as in the foregoing passages, Shes. iv. S. wili stand thus in the translation ; He ascended on high, 7 00 captivi captive, and gave gifts to men: And the thing deciar- therein, will be conformable to the fact. For evil spirits were en captive and spoiled of their power, neither before Christ’s as- jon, nor during the time of it; but after he ascended, and gave fis of his Spirit to his apostles: whereby they desiayed the Gthen idolatry, which was the work of the devil. 3. He made a shew of them openly. ‘Weypuriowy » wapinre. By g the heathens from the power of Satan to-God, Caiisi shew- hat the evil spirits, who formerly ruled them, were vanquis shed tripped of their power. —Ambrose translates » xapparie, with grity ; a sense which the word hath, John vii. 13. 20. Estius, his passage, observes, ‘* Est autem totus hic sermo apostoli ratus, et mire grandis, utpote magnitudini materiz congruens.” . Triumphing over them. Because Seiepreverts nuas; 2 Cor. ii is translated, Aath caused us to triumph, many are of opinion i, Sgsceeosvews ayes, in this verse, may be translated, causing us ves to triumph, evrss, being put for nuas avrss, Ess. iv. 65.— Supposed, that in this and the preceding clause, thére is an al- n to the Beam triumphs: of which see an account, 2 Cor. ii And that St Paul represents Christ himself, or his apostles, as g in triumph through the world, with the evil spirits following fiamphal car in chains, and oeeeed to public View as vanquish- nies. By it. Ev avr». Cajetan, who interpreted this, as well as the di ding 14th verse, of Gad the Father, (see ver. 14. note 1.) trans- sw avsw, by him, that i is, by Christ. But as Christ, and not the tr, is the person who in this verse is said to triumph over the s, the relative avrw, I think refers to 7# savgs, mentioned se of ver. 14. ‘This gives a beautiful sense to the passage. ae by exciting the Jews to crucify Christ, thought had put an. end to his pretensions." But, by his death, having en of their usurped dominion, he triumphed over OES by os —If Cajetan’s opinion, which is adopted by Peirce, is well d, namely, that God the Father is spoken of in this verse, the der consideration must be translated, Causing us totriumphover ; by Christ : which also gives a sense both beautiful and 30d tee the evil spirits spoiled of their power; a public spec- and caused the apostles to triumph over them by Christ, who er them to destroy the heathen idolatry. ~ } 4G a a Ver. ‘570 COLOSSIANS. Cua 16 Farther, since ye are made 16 (Ow, 263.) W complete in the knowledge of your jem Let no one j duty by the precepts of Christ, Let * you in meat,” no one whether he be a heathen phi- drink, 3 or in re losopher, or a Jewish doctor, rule a festival, * or of at you, on any pretence, 7# the affair of mean or of sabbaths. meat, or drink, or in respect of a festi- a val, or of sabbaths. LE etapa asl Ver. 16.—1. Wherefore, &c. This, and what follows to of the chapter, is founded on the doctrine delivered, ver. the Colossians were made complete by Christ in every thing sary to salvation. For in that case, they were under no obli to obey the Judaizing teachers, when they enjoined the rites o the worship of angels, or r bodily mortifications, as the means tion. yer 2. Let no one judge you. Beza thinks, tpeas xgotwe, may ier condemn you. But as the Colossians could neither hind to pass a judgment on their conduct, nor prevent them from ning their conduct, the apostle’s direction will appear more the clause be translated, Let no one rule you in meat, &c which the word, xgsvera, will easily bear in the writings of with whom it ‘was customary to express the Ripon p rulers, by saying, that they judged Israel. ' 3. In meat or in drink. In the law no kind of drink den, except to the Nazarites, who were not to drink win drink during the days of then separation. | Now, as on that. they were thought more holy than others, it is not impro the elders, who pretended to have received from Moses an phets, by tradition, many precepts not written ‘in the law, join abstinence Froth wink abd strong drink, to such of t ciples as aimed at supericr holiness. See Heb. ix. 10. Rom notes. 4. Or in respect of a festival. “H w wages Eo tinguished front New-mnoons and Sabbaths, agin a rie annually observed. Of these, some were enjoined i in the by private authority ; such as those instituted in comm the deliverance of the Jews by Esther ; anilot the pur temple by Judas Maccabeus. , 5. Or of a new moon, or of Sabbaths. The laste of Moses being abrogated by Christ, Col. ii. 14. note 5. Chr under no obligation to observe any of the Jewish holidays, 1 the seventh day Sabbath. Wherefore, if any teacher servance of the seventh day a necessary duty, the Col resist him.— But ee the brethren in the first” age, pa week fdr public. WERERD: and for commemorating the d surrection of their master, by eating his supper on that for the private exercises of devotion. ‘This they did, ¢ Yaar. II. COLOSSIANS. 571 | 17 Which are a sha- 17 Which holidays with the ser- y of things to come; vices performed on them, are a s e Heb. x. 1. note 1.\ shadow of blessings to come; but the mt the body 1s Christ's body represented by these shadows, 30Dr. is Christ's body, the church,, with its bes, spiritual services and_ privileges. 18 Let no one make you _18 Next, since Christ, the head ye your reward, * by de- of all government and power, hath shting * in humility, and made you complete in respect of me- le worship of angels, > diation and protection, Let no teach- recept, or by the example of the apostles; and not by virtue of any Mjunction in the law of Moses, Besides, they did not sanctify the irst day of the weck in the Jewish manner, by a total abstinence from dily labour of every kind... That practice was condemned by the guncil of Laodicea, as Fudarzing. See Suiceri Thes. Ecclesiast. OceE Salcurer. " | Ver. 18.—1. Let no one mate you lose your reward. This is an ex- bortation founded on the second article of the doctrine contained in er. 10. namely, that Christ is the head of all government and pow- f. For if, on any prétence, one forsaketh Christ and aitacheth himself to angels, he must !ose the whole benefit of Christ’s mediation. Peirce, on the authority of Demosthenes, thinks, zaraGgaervere, in his verse should be translated Condemn. Our translators, following Chrysostom and the Greek commentators, have rendered it, Begutle. SOthers, because See5tvas, signifies to rule, Col. iti. 15. Let the peace God, fgelesvera, rule in your heart, are of opinion that xarzezabsvere ¢ may be translated, ens/ave you——But as Sgaeevey comes trom tenes, a reward, the compounded verb zareegeorvay, more proper- Wy signifies, to hinder a reward from being bestowed : an evil, which fe worshipping of angels as more powertul mediators than Carist, will certainly occasion. 2. By delighting in humility. Osrhav ev tamewePgorvm.—The word Aaw often in scripture signifies, to take pleasure in a thing. Thus, Mark xii. 38. Strerer, who delight’ to walk in long robes.—2 Sam. WV. 26. # sSsAyxx wo cos, | have no pleasure in thee.—1 Sam. xviii. 12. told the King, Sere 9 oot, hath delight in thee.—Psal.i. 2. In the law the Lord, Fanea aurs, is his delight. Xt signifies likewise, to zwesh, sti. 1. Osre yze duas, I wish you to know. 3. And the worship of angels. Because the Jews entertained a at respect for the angels, on account of their supposed agency in an affairs, and more especially on account of their ministry at t ving’ of the law, (Col. ii. 8. note 2.) the apostle in this epistle, and in his epistle to the Hebrews, was at great pains to shew, that = Son is greater than all angels.—By mentioning Aumihiy, the a- stle insinuates, that these persons who were addicted te the wor- p of angels, recommended’ the practice as an exercise of humility acceptable to God, on pretence that it was presumption in men, go immediately into the presence of God to worship. 2 4. Intruding ~ ' 512 er make you lose the benefit of his mediation and government, which is the reward of your faith, by recommend- ing the worship of angels, as an exer- cise of humility acceptable to God. Such a teacher intrudeth into things which he hath no knowledge of, being without cause puffed up of his own car- nal disposition : 19 And doth not hold firmly the head, Christ, by whom the whole bedy, or church, through the joints and liga- ments ; that is, by means of the se- veral talents and gifts of its mem- bers; being served with every thing necessary, and united into one body, in- creaseth exceedingly. See Ephes. iv. 16. note. COLOSSIANS. eth with the i holding firmly th *(& ov, 161.) by w the whole body, | 119.) through the j and ligaments, bei ed and compacted, God. ' Mr 4th ie 4. Intruding into things which he hath not seen, Budzeus h from Greek authors, that sfertvw», signifies, to enter into a to meddle with a matter. Jerome says, it signifies zo walk into a place. ‘The apostle’s meaning is, that the false | whom he speaks, presumgtuously penetrated into the sec: invisible world, and talked of them with an air of certain out having any knowledge of the things which they namely, that the angels are employed in carrying men’s © God, and in bringing from him the blessings prayed for; t intercede with God for men; and that to worship them, is ace able to God. ig i 5. Puffed up by his own carnal mind. Because the apostle, in passages of his epistles, hath termed the law of Moses, flesh, Pe thinks, that by Ais owa carnal, or fleshly mind, he means she temper, which puffed up the Jews with an high opinion of tI knowledge’ and: virtue. - ethaihes CSA Ver. 19.—1. Not holding firmly the head. Tiere, the w of‘angels is declared to be a renouncing of Christ, as Go viour, and Mediator ; consequently, a renouncing of all ¢ of his government and mediation—The same may b worshipping of saints: For, though they be not mentior “passage, the arguments by which the worship of angels is ed, conclude equally against the worship of saints. Besi ject of worship ought to be beth omniscient and every where which neither angels nor saimts are-~The apostle’s exh this verse, is 2 good caution to us, to beware of all refines ‘Christianity, which have any tendency*to derogate from the tity, office, and honour of Christ, as head of the church. 2. By whom, & ev. Here the gender of the relative ov, is COLOSSIANS. 573 20 (Ow, 263.) Farther, 20 Wherefore, since in your bap- rye have died* with tism ye have died with Christ, (ver. (azo sazear) from 12.) and thereby are loosed from the lements of the world, institutions, both of religion and philo- y, as living in the sophy, (ver. 8.) under which ye for- rid, * do ye subject merly lived, Why, as if ye were still wrselves toordinances?? fiving under these institutions, do ye sub- " ject yourselves to the ordinances pre- scribed by these institutions ? 21 Neither eat,' nor 21 Particularly the following, sie, nor handle, Neither eat, nor taste, nor handle. 6m that of the antecedent zy xeQzayr. Of this solecism we have e! ‘examples in the sacred writings. See Ess. iv. 21.—In the ent instance, it may be removed by supplying the word Xgiser, xePadny, thus, Not holding firmly the head Christ, from whom, For so we have it expressed, in the parallel passage, Ephes. | 5. t. 20.—1. Since ye have died with Christ from the elements of je world ; That is, since ye have renounced at your baptism, all your .: principles and practices.—The apostle in ver. 12. of this ter, had affirmed, that the burial of the body under the water daptism, represents the putting of of the body, and with it all the ul appetites and passions which have their seat in the body. Here, ing on the same allusion, the apostle told the Colossians, that been buried with Christ in their baptism as dead persons, they haken off all their former obligations, arising from the princi- religion and- philosophy, which they had adopted in their state,—AmcSunre cy tw Xgisw axe tov soyaov,is the same expression with, ross auagriais aaroysvoucevor, 1 Pet. ii. 24. de- ed from sins. : Why as icing in ihe world. When xocyes is used in a moral y the inspired writers, it commonly, if not always, denotes iles. Sce 1 Cor.i. 20. Wherefore, Peirce is mistaken in g, that this, and what follows, was addressed to the Jews as anguished from the Gentiles. Do ye subject yourselves to ordinances 2 So the phrase ts deype- ms, may be translated, agreeably to the signification of the mid- —Peixce, by ordinances, in this passage, understands Jew- imances, on supposition that this was directed to the Jewish ts at Colosse. ‘But, as I have no doubt that it was intended ‘Gentiles, I think the ordinances, of which the apostle speaks, the rulers of the Pythagoreans respecting abstinence from food, mentioned in the following verse; and of the Pla- ts concerning the worshipping of angels, condemned, ver. 11. , it seems, some of the church at Colosse had actually be- follow : perhaps at the persuasion of the Judaizing teachers, wished to subject them to all the rites of the law. See the Pre. fet. 21. Neither eat. That the word atn, is rightly translated, j ; eat, 574 COLOSSIANS. _ Cuil 22 (‘A sss mavrw, literally, A// a Wi hatever things which tend,) Whatever things (ss1) tend to destrt tend to the destruction of life in the the using ; ace 01 using ; that is, which cannot be us- commandments and fi ed without the destruction of life; trines of men;? for these ordinances are delivered to ’ you, according to the commandments . and doctrines of men. 23 Which commandments sat 23 Which indeed h doctrines of the Platonists, concern- (Aeyer, 60.) an appeare eat, may be seen in the Lexicons.—Others translate this Tick not ; supplying the words aay woman; which was a pre of the’ Essenes. We have the phrase in this. sense co 1 Cor. vii. 1. Itis good for a man, yryeix@» en anrerdus, touch a woman. The second precept, is by some understood ¢ meats which the law forbade as unclean; and the third, of things, by touching of which, the body was legally defiled. the next verse, Whatever things tend to destruction in the ust cording to the commandments and doctrines of men: and th tion, ver. 8. Take care, lest there be any one who maketh _ YOU, "through an empty and deceitful philosophy, which is accor the tradition of men, shew clearly that these are Pythagorean, ¢ than Jewish precepts : and that they relate wholly to meats, apostle writes mimetically here ; personating the false teac livering these precepts to their disciples ; in which there is ful gradation: Eating, being more than tasting, and tasting, than handling. Wer. bo" “1 Wend Ye caracnem Eos c15 PPoguy. ill Physiologists called the formation of things, yemsris, generat their death or destruction, @Sege, corruption. Hence the speaking of the death of the body, says, 1 Cor. xv. 42, If corruption, And 2 Peter ii. 12. OSega, Corruption; i var the destruction of life; as it is in this Passage. © 2. In the using. Ev TH amoNeNcE, If this is translated ing, it will signify, that ‘the teachers here spoken of, re eating of animals an abusing of them. oe S. According to the commandments and doctrines of ‘men. _ scription of the ordinanees, which the apostle blamed t for obeying, shews that he meant the Pythagorean ordina cerning abstinence from animal food, and not the ordinat ses concerning abstinence from mes A meats. For the not say that the ordinances of Moses were the comme precepts of men. Ver. 23.—1. Indeed have, rye, an appearance. Some tators affirm, that the Greeks never used the word Asy@ appearance, But always for the reality of things. But | there are passages in good Greek writers, where it is u HAP. Il. COLOSSIANS. 575 f wisdom, * (#, 165.) ing the worship of angels, and of the ll worship, and hu- Pythagoreans, concerning abstinence ity, 7 and a mot spar- from animal food, have an appear- = * of the body, BUT? ance indeed of Soisdbes": the former BE (7 ren tin) by any by its being a worship voluntarily per- wrovision ° for satisfying formed, and a supposed exercise of * of the flesh, ® hunulity ; and the latter by its being ! . thought @ mortifying of the body, use- ful for subjecting its appetites to the soul : but the wisdom of the Pytha- gorean precepts, does mot appear by any proper provision which they make for satisfying of the body. e: ance ja general, either true or false. Tt is a word of a most psive meaning. See Ess. iv. 60. | 2. Of wisdom. This is a fine ridicule of the Platonic philoso- Wy, as Well as of the Pythagorean: both of which, though called lam, had only the appearance of it, being in reality mere foolish- By will-worship. The word s:reSgacxez, nearly resembles the Se found, ver. 18. Sere wv Sencxac, delighting in the worship. it can hardly be literally translated, so as to express the same But the meaning is, a worship of human invention, conse- ently performed from one’s own will: which is a just character of Jatever worship is paid to angels. | And humility, and a not sparing of the body ; namely, by sub- ting it to much mortification. AQedw, is properly translated, ¢ sparing ; as it comes from the ptivative («) and Qedoreces, tor a i) 193 { 5. But. In the original, the particle 2 is wanting. I have sup- dit in the translation, because «ey, in the first clause, requires it supplied. Not by any provision. Ovx aw rey run. Literally, Nat by any gur, namely, of the body. But as ri, honour, in scripture some- signifies the food and clothing necessary for the body, I have ted it by the general word, provision. Thus, the provision of necessaries and conveniences of iletnade for parents, elders, and ys, is called Tien, honour, 1 Tim. v. 17. note 3. and 1 Cor. i 23. Ten, honour, signifies clothes. poe I ir nats PRE Ie@ xancpemy. This word is found, Hab, ii. 6, where it is translated, Thou art filled with shame, he iy | prding to Elsner, it denotes here, such a repletion of the body with blesome food, as removes hunger, nourishes the body, and strength- : Be andersning the labours of active life. he flesh. The apostle’s meaning is, That the flesh, or body, a part of our nature as the soul, and ought to have such nd recreation as are necessary to its health and vigour : other- it cannot serve the soul in the ordinary functions and offices of life. ( ob ie. 576 COLOSSIANS, Vrew.—Cwap: I life. And therefore, the wzsdom which teaches the neglecting body, is not wisdom, but folly. th i ed Because the false teachers, who in this epistle were co the apostle, are said to have enjoined the worshipping of an; abstinence from animal food, and the mortification of the bo hard labour and long continued fasting, many are of opini these Judaizing teachers wére of the sect of the Essenes, of wh something is said, Preface to Cols sect. 2. And it must acknowledged, that the principles of the Essenes as described Philo and Josephus, led them to despise sensual pleasures, and live an austere mortified life: See a full account of them, Prid Connect. Part 2. B. 5. p. 243—361. 8vo. However, as, the Es had little or no intercourse with any but their own sect, it is not f bable that many of them embraced the gospel, and became t in the Christian church. Besides, it is not clear, from wha and Josephus have said of them, that they worshipped angels. therefore suppose; the false teachers whose “princip les an tices are condemned in this epistle, were ordinary Jewish c: who, to allure guch of the Colossians as admired the Pyt and Platonic philosophy to embrace the institutions of Mo firmed, that the worshipping of angels, and thé mortification body, were authorized by Moses. ‘This they said, to draw . after them, from whom théy expected to receive a plentiful hance. ‘ ' ‘at 1% CHAP. Ii. ae ee View and Illustration of the Exhortations and Precepts contai re this Chapter. de at N the 12th verse of the preceding chapter the apo told the Colossians, That they had been buried wit! in the water of baptism as dead persons, in token of linquishing their former principles and practices: And baptism likewise, they had been raised out of the wate Christ, as ate emblem and pledge of their resurrection to eternal life. The former of these doctrines the applied, chap. ii. 20. to shew the Colossians the ab subjecting themselves to the ritual precepts, from which been freed by their death with Christ. And now, as cation of the latter doctrine, he told them in the first this chapter, that since they had been raised with Chri the water of baptism, and thereby had professed their , being raised with him to an eternal life in the body, they 1 bound to do their utmost, by faith and holiness, to obtain possession of the joys of heaven, where Christ nox the right hand of God, vested with full power to joys on all who are capable of receiving them, ver. ticular, they were to set their affections chiefly on the j ie HAP. Ui.—View. COLOSSIANS. SU en, and not on the grandeur, the riches, and the pleasures ithis earth, ver. 2.—The rather, because, according to the pre- . f course of things, they were in danger of being put to h by their persecutors, for their faith, and of losing every: thly enjoyment. Or, at any rate, they were to die at length. st the fear of death was not to disquiet them. ‘Their bodily ¢ being entrusted to Christ, will be restored at the resurrec- So that when he shall appear, to raise the dead and the world, they shall appear with him in glorious immor- dies, and be put in possession of the joys of heaven, by entence of acquittal, ver. 4.—Wherefore that they might apable of this great felicity, the apostle exhorted them to themselves, not after the Pythagorean manner, but by fing to death their inordinate carnal affections and actions, h he called their earthly members ; namely, fornication, &c. .—Then told them, that ie © pleasing the heathens think these things were to their gods, they were fovoxing to the true Ged, as to draw down his wrath on rsons who were guilty of them, ver. 6.—And that, though ly while heathens, they lived in the habitual practice of vices, ver. 7.—it now became them in their Christian to put them all away, together with anger, &c. ver. 8.— se at their baptism they professed to put off the old man, vis deeds, ver. 9.—By calling fornication, with the other their old man, the apostle insinuated that the Phrygians much addicted to these vices. —Farther, he exhorted the ans to put on the new man, who is new made through: ge of the truth, after the image of God, ver. 10.— to encourage them to acquire the new nature of which he 8, he told them, rhat it communicates such a dignity to the m who possesses it, that God does not regard whether he areek or a Jew, &c. ‘But that in the new creation, eve- the possesses the nature of Christ, ver. 11.—Withal, to them the excellence of the new man, he described his 5 Bowels of mercies, &c. and exhorted the Colossians, lected of God, to put them on, ver. 12, 13.—And over on love, which he represented as a girdle wherewith itual dress is made perfect, or complete, ver. 14.— prayed, that in consequence of their putting on the qua- bo ye mentioned, the peace of God might rule in their which was an implied promise, that so it should be, ext, because the worshippers of Cybele and barches feign- emselves to be inspired by these idols, ran through the and fields, during their festivals, i in a frantic manner, iting numberless cows, ure and singing lewd songs 4 in 518 COLOSSIANS. — in honour of the gods whom they worshipped, the apostl _prevent the Colossians from joining in these Sedge c “manded them to have the word of Christ dwelling in dl richly ; that is, to call it frequently to their remembrance, to speak it to one another with ail prudence: And in thei cial meetings, when they felt themselves moved by hed ; instead of singing lewd songs after the manner of the he to teach and admonish one another by singing psalms, — hymns, and odes dictated by the Spirit ; and to do so with | inward devotion, to the honour of the Lord, ver. 16.— whatever they said, or did by inspiration, to do all in su manner as to promote the honour of the Lord Jesus, w disciples they called themselves. Farther, because th a thens offered solemn thanksgivings to Bacchus, as the git all the good things mankind enjoy, the apostle ordered lossians to ascribe the honour and praise of nl sig alone, who is the real Father, or author, of every And to give him thanks for his i sages through the n a of Christ, ver. 17. Sige wd ~igh Having thus directed the Coldaiaan hp moxtify their ¢9 03 earthly affections, and to acquire the holy disposition: new man, who is created after the image of God, and imitating the heathens in their lewd speeches and son apostle, in the remaining part of the chapter, inculeated th lative and social duties of life; that in their behaviour a zens, the Colossians might be as much distinguished froi heathens, as they exceeded them in the knowledge of tru ligion.—His account of relative duties, he began wit ing the duties of husbands and wives, ver. 18, 19.—Fr he passed to the duties of children and parents, ver. Then described the duties of slaves; on which he prester length, on account of the difficulty. of these dutie: g2—25. And last of all, he inculcated the duties pi E chap. iv. 1. with which this chapter should have ende the Illustration prefixed to Ephes. vie at the beginnings CoMMENTARY. New Tr CHAP. III. 1 Since then ye have CHAP. I been raised with Christ in baptism 128.) Since (ch. ii, 12. note) in token that ye been raised shall be raised from the dead, pur- seek! the th sue the ys which are above, ‘where ARE above, Ver. 1. Seek the ilings which areabove. In scripture notes the constant employing of one’s thoughts, and | obtaining the object of one’s desire, Matth. vi. 38. — this passage, the apostle exhorted the Colossians carnsstly ty map. Ill. h at the right hand 2 (Geertz) Set your af. ections on things above, ot on things upon the 3 § For ye are dead: (xs, 211.) But your life is hid with Christ (s, 165.) L bspear, WITH WHOM ur life zs HID, (from ver. 3.) then ye also sha// appear with him in glory. _ 5 Put to death, there- fore, your members, * which 4RE on the earth: Fornication, impurity, un- natural lust, * evil desire, 3 (es COLOSSIANS. 579 Christ now sitteth at the right hand of Ged, to bestow these joys on his people. 2 And that ye may be earnest in the pursuit, Set your affections prin- cipally on heavenly things, and not on the empty perishing riches, honours, and pleasures of the earth. 3'To do so is wise: For ye must die, and leave all the things which are on earth. Nevertheless, your bo~ dily Life will be safely laid up with Christ by God, to be restored 'to you at the resurrection of the just. 4 So that When Christ shall appear to judge the world, with whom our life is hid, then ye also shall appear with him, raised to life 1 glorious im- mortal bodies. 5 Since ye are thus to be raised; in- stead of the Pythagorean mortifica- tions, Put to death your corrupt ac- tions which ave committed on earth ; namely, fornication, wheoher with the joys of heaven, not by the superstitious practices condemned in the foregoing chapter, but by the practice of real piety and virtue. A nd that they mi ight be effectually excited to do so, he advised them, ver, 2. to make the joys of heaven the objects of their strongest af- iver. 3. Your life is hid with Christ by God. This is said in allu- sion to the custom of hiding yee for their safe preservation.~ — : possession of their life. Wherefore, his meaning must have been, (that whether they were put to death by their persecutors, or died in the common course, their life would not be lost. God and Christ ha d bound themselves by promise, to restore it to them at the resur- rection. 1 Bye ‘Ver. 5.—1. Put to death therefore your members which are on the |. arth , formation, &c. The apostle having represented the vicious appetites and passions of the human heart, under the idea of a body, ch ap. ii, 17. the bedy of the sins of the flesh, because they have their | seat in the body, he in this passage, elegantly calls the sinful actions | to. which these bad affections prompt men, the members of that body, ‘old man. See Rom. vi. 13. note 1. and the ‘illustration prefixed be to Rom. vii. 14.—According to some commentators, Members which are on the earth, is an Hebraism, for earthly members. 2, Unnatural lust. The word se ina denotes the unnatural dust 2 which 580 COLOSSIANS, married or unmarried women, /asci- viousness in thought and speech, so- domy, evil desire of every kind, and covetousness which is idolatry. See Ephes. v. 5. note 2. 6 For which vices the wrath of God hath come in times past, and 2s coming upon the children of disobedience ; I mean the nations, who by prac- tising these vices, have lived in open rebellion against God. 7 In which lusts and vices, ye of Colosse also spent your lives formerly, when ye kept company with the children of disobedience. 8 But now iba put your mem- bers to death, (ver. 5.) do ye also put away (te xavre, sup. mera) all these which men indulge with men. called Pathies. See Rom. Hence the subjects af ha lust we The heathens were extremely addicted to that vi i. 26, 27.1 Cor. vi. 9.1 Thess. iv. Cuar, |] and covetousness, whi is idolatry. _ 6 For which shin (ceyn) the wrath of Ge cometh ! on the child of disobedience: 7 also walked * former when ye lived (ev, 162 with them. 4 8 But now do ye al put away all these; a gery wast mae 5. notes. Inc d firmation of the translation which I have given of the word waS@ observe, that the Syriac version hath here, /:bidines preposteras, unna ral lusts. 3. Evil desire. EnsSupiay xuxny. tony and drunkenness. Ver. 6.—1. For which things the wrath of God Peaks ‘The apostle spake in this severe manner again: the vices mentioned, because they were commonly practised pes th h eathens, and had bees practised by the Colossians ; and becau Ephes. v. 6. note. the persons addicted to them, are seldom them. 2. Children ef disobedience. obey the gospel. See Ephes. v. 6. note. Ver. 1. In which things ye also walked formerly, when ye lived vit The translation of this verse in our Bible is an evident tology. By their walking in these things, the apostle mean them. * committing the vices mentioned, ver. 5. sure.—-Colosse being a city of Phrygia, where the rites of Bacc’ and of the mother of the gods, consisting of all sorts of lewdne speech and action, were practised witha "ante kind of madness, Colossians no doubt had been much addicted to these gross: impu' ties in their heathen state. ‘ Under this appellation, i mm derate desire of every kind is forbidden ; and more especially the it moderate desire of the pleasures of the table, which lead men togla According to some Smaciivalas , tl heatbens are called children of disobedtence, because they refused t or never reclaimed : ror habitually, and with is ; Fi 7 4 , zap. III. aking, cbscene discourse} gm your mouth. 9 Lie not one to ano- er, having put off the old an, ' with his practices, . y f Jo And faving put on e mew, * (see ver. 12. t.) who 1s renewed (as, 6.) by knowledge, * pa) after the image of m who created him. 11 (Oz) Where there aither Greek nor Jew; umcision nor uncir- sion ; barbarian, hian;* slave, free- but Christ 1s all, ‘in all.? (See Gal. a) COLOSSIANS. 581 mortified members, and with them anger, (Ephes. iv. 26. note 1.) wrath, malice, evil speaking of, and railing against others, and obscene discourse from your mouth, 9 In conversation and in business, Lie not one to another, having at your baptism professed to put of your old corrupt nature, (Col. ii. 11, 12.) with all the evil practices belonging ts it. See Ephes. iv. 22—32, 10 And having professed to put on the new man, who is new made by means of knowledge, after the image of God who hath created him. (See Eph. iv. 24.) Even as in the first creation, God made man after his own image. : 11 In the new creation there is ne regard paid to any man, because he is a Greek learned in the sciences, or a Jew honoured with a place in the visible church of God; or circum- cised, and possessed of the outward privileges of the people of God, or uncircumcised and destitute of them; fer. 8. Obscene discourse. Airyporoyizy, called AcyG- cunme@, discourse, Ephes. iv. 29. noie 1. e means, that at thew baptism they professed to put off the lan, and to put on the new, as is plain from his exhortation, See Gal. iii. 27. note. The 9. The old man, is that which is called, Col. ii. 11. The bo- sins of the flesh, and which is there said to be put eff by the 1 circumcision ; or, that profession which is made at baptism, = agreeably to the precepts of the gospel. See Ephes. iv. 10. Having put on the new. See Rom. vii. 17. note 1. also 27. where the putting on of the new man, is thus expressed, many of you as have been baptized :nto Christ, have put on Christ. note there. er. 11. Barbarian, Scythian. ‘The opposition begun in the for- ‘ is continued here: For the Scythians were the most sa- ll the barbarous nations, as Herodotus informs us, lib. ii. e’s meaning is, that in the church of Christ, the most sa- bh; and cruel men who believe, enjoy all its privileges equally ——— the most civilized, and by means thereof may be sanctified, and «me new men, and as such be accepted of God. 2Bui 582 or a barbarian without civilization, or a Scythian, the most barbarous of all barbarians 5 or a slave, subjected to the will of Ms master, or a frec- man, who has his actions in his own power: dut the nature of Christ is communicated to ali who believe without distinction, and in all places of the world. A 12 Put, on, therefore, as persons elected of God, to be holy and beloved, the members of the new man ; the most tender pity towards persons in distress, sqveetness of disposition, hum- bleness of mind in your behaviour to others, meekness under provocation, COLOSSIANS. 12 Put on, therefo (a5 serene om) as elec of God, * ‘holy and loved, bowels? of omy sion, kindness, >? huml ness of mind, meekn long suffering. and long suffering towards the fro- ward. See Ephes. iv. 32. 2. But Christ is all, and ia all. Anda re wavre nus ev wut Kei This is similar to 1 Cor. xv. 28. ‘Iva no Di@ ta wavra 2¥ Waoty God may be all in all. Wherefore, as the meaning of this latte sage is, That God may be, eat wavra, over all beings in all parts g universe, the meaning of the former may be, that the mature of C is communicated, as ra maven, Ess. iv. 142. 1. to all men, and places of the world, No man, whatever is his country or cond is excluded from the benefit of a renewed nature, if he be This interpretation seems to be confirmed by the next verse, — ever, see another explication, in the view prefixed to this chapt Ver. 12.—1. Put on, therefore, as elected of God. Our trans have added the article here which is not in the original, The ¢ God; probably because they thought the apostle was speak persons elected to eternal life. But as he addressed eigig ex tion to the Colossians in general, I rather suppose he meant sons elected to be the people and church of ‘Gag 3a sense the word e/ection is used, Rom. ix. 11. xi. 5. 1 Thess. i. 4. note. ‘ 2. Bowels of compassion. For the meaning of this exp 2 Cor. iv. 17. note 3. and Ess. iv. 34. : 3. Kindness. Xeasornre, properly signifies that sweetr position, which leads men to comply with the innocent of others, and to speak to them courteously. ut ‘ 4. Humbleness.of mind, &c. By exhorting the Co on the virtues here mentigned, the apostle insinuated, th tues are the members of the new man, which he told thei professed to put on, ver, 10. just as the vices mentioned, ver. 9 the members of the old man, which he told them, ver. 2. they fessed to put off. CHAP. lil. 13 Support one ano- er, and forgive (tavros, see ver..16. note 1.) each , if any one have a dint against any one : ven as Christ forgave ou, * so also Do ye- 14 And over all these, PUT on Jove, which is a4 a of perfection. « _ 15 And let the peace of God ¢ rule in your atts, to which also ye called .¥) in one bo dy ; and be ye thank- = 2 COLOSSIANS. Wer. 13. Even as Christ forgave you. ibed to Christ, as well enant, by which believing penitents obtain forgiveness; and be- e, being the person by whom God will judge the world, it is by 585 13 Support one another in afflic- tion, and pardon onc ansther, if any one have a@ just cause of complaint against any one: Even as Christ will forgive you much greater offences, s9 also do ye. Follow Christ’s exam- ple in this, whether ye be rich or poor.. 14 And over all these members of the new man, put on love, which is perfect bond, ox girdle, for fastening the whole spiritual dress, and ren- dering it graceful. 15 And let the hope of that happi- ness which God will bestow -on be- lieyers in the life to come, rule in your hearts, through the exercise of the virtues I have recommended : #0 which happiness also ye are called by God, who has joined you together in one body, that ye may love and support one another. And be ye thankful to God, who has bestowed on you so geeHent an hope. The erapeue of sin, is as to God, because he procured the new hi sentence that pardon will actually be bestowed. A bond by. which all the members of the new man are completed compacted, as the dress is completed and adjusted, when bound md the body with a girdle. herewith the easterns bound their long robes in 2 comely manner By comparing Jove to the girdle, (found their body, the apostle insinuates that love to God and man, is principle which unites all the virtues, and renders them consis- t and permanent.—Others by a bond of perfection, understand a whereby all the members of Christ’s body are united. But as ie apostle is speaking, not of the members of Christ but of the new )\taan, that interpretation cannot be admitted. Ver. 15.—1. And let the peace of God. Ii this is an Hebraism, ‘or great peace, the meaning of the exhortation is, Study to be of a Kably peaceable disposition. Yet, as in the parallel passage, p- iv. 7. this is termed, the peace of God which surpasseth all un- standing, 1 take the sense to be as in the commentary. 2 “And be ye thankful, See Phil. According to Julius Pollux, the word SUNRISES, 584 COLOSSIANS. Cond 16 Let the doctrine which Christ 16 Let the word o spake, and which he inspired his Christ * dwell in yo apostles to speak, be often recollected richly; AND (#, 162 by you ; and with the greatest prudence with all wisdom teach an teach and admonish each other, bythe admonish (éuvres) each Psalms of David, and the other ther 2 by psalms, an hymns xecorded in Scripture, and by hymns, and __ spiritu such songs as yourselves or others songs, 3? singing wit have uttered by inspiration of the grace, in your hearts, Spirit, singing them with true devo- to the Lord. © tion in your hearts to God, 1 q evyagisor, translated thankful, denotes persons who give, zee, a fa vour to others. Beza, therefore, translates the clause, Be ye beng cent ; in which sense the word is used, Prov. xi. 16. Tuva evyogisg A gracious woman. See, however, ver. 17. j iy q * Ver. 16.—1. Let the word of Christ dwell in you richly. Becau: the apostle in this passage, gave the Colossians rules which the were to observe in conversing together, Peirce thinks, ¢ Acy@ a Xeiss, means the discourse concerning Christ ; especially as the apost! immediately subjoins, and with all wisdom, teach and admonish e other, by Psalms, &c. If this is the meaning of, ¢ Aoyos 7# Xgiex, th translation must run thus; Let the speech concerning Christ, dwe richly among you. : 2. Teach, and admonish, éavrss, each other. Properly, taux, the pronoun of the third person. Thus, Matth. viii. 22. Let i/ dead bury, tavray, their dead, But it~is used likewise for the fir person, Acts xxiii. 14, We have bound, iavags, ourselves with a curs and for the second, Rom. xiii. 9. Thou shalt love thy neighbour, + iavrov, thyself. In the passage before us, and in ver, 13. éeuzes, d notes the second and third person jointly ; yourselves and others, cach other. ‘ 3. Psalms, and hymns, and spiritual songs, See Ephes. v. ¥ notes. da, ate poems which were composed to be sung, accomp nied with a lyre, or other musical instrument. That the breth who were able to repeat the Psalms and hymns recorded in the Je ish scriptures, or who had odes dictated to them by the Spirit, hou. repeat them, not only in the public assemblies, but in private m ings, to those who had not copies of the scriptures, or who were n able to read them, was extremely proper. By hearing these Psal and hymns recited or sung, and by joining in singing them, bo! their knowledge and their joy would be promoted.—In these pub and private meetings, such of the brethren as had the words of Ch committed to memory, were in like manner to instruct and adr nish each other by rehearsing them. 4. Singing with grace. This clause, e yagirs aderrts, L*E translates, Singing with joy in your hearts. But that is an unust sense of the word, yees. Lord Barrington, Miscell. Sacra. p. translates it, simging with the gift of the Spirit in your — thou Saar. III. ‘7 And whatever ye in word or i# deed, lin the name of the Jesus, giving thanks God, even the Father, rough him. (See Ephes. 18 Wives, be subject to dur own husbands, as it (See ,- | 19 Husbands, love UR wives, 1 and be not COLOSSIANS. 585 17 And whatever ye speak or do? do all agreeably to the character and will of the Lord Jesus. And instead of the thanksgivings which the vo- taries of Bacchus offer to him, as the giver of good things to men, Give ye thanks to God, even the teal Father, from whom all good things. come: and do so, not through the mediation of angels, but through the mediation of Christ. 18 As to relative duties, my command is, Wives be obedient to your owva husbands, whether they be Christians or heathens, as is ,. on account of your professed. subjection to the Lord, and as far as is consiste:.t with your superior obligation to him. 19 On the other hand, Husbands, treat your wives with kindness, and do not use bitterness when ye reprove them, lest it estrange their affecuon from you, and make them negligent | of their duty. tough it be true that yeer, “Sine is sometimes put for yegiopa, a Titual gift, Rom. xii. 3, 6. 2 Cor. i. 15. to the becca in general, who could not all be inspired in Bing, it is more natur:] to understand by xwes, grace, a devotional s 4 especially as the word seems to be a gy neral name denoting Thus Ephes. iv. 9. ‘we 0» yaew, That tt may asure to the hearers. —Col. iv. 6. Let yo speech be always ace, Let it always be courteous and pleasant.— According to » grace, applied to speech, signifies, gracefulness, ox decency. Here our translators have followed the read- fthe Alexandrian and some other MSS which have, sass xag- ent qualities. dn your hearts. in this clause. Yet as this is a direc- 5. To the Lord ; that is, to Ged the Father, as is evident from the clause of the following, ver. 17.—»vee Ephes. -v. 19, 20. #.19. Husbands love your wives. be obedient to their husbands, he enjoins husbands to /ove their ® and to govern them by affectiin, rather than by the rigour of Having commanded wives thority—In this precept, fidelity to the marriage covenant is en- ad, as well as care to provide for the wile ‘such conveniences y be necessary to her happiness, agreeably to the husband’s 4=E Ver. 586 ' 20 Children, while ye are in your parents family, and depend on them, be obedient to them in all things relating to your education, and to your de- portment; for this is well pleasing to Christ. 21 Fathers. do not exasperate your children by harsh commands, or by re- buking and chastising them, more severely, and more frequently, than their faults deserve, lest they be dis~ couraged. 22 Servants obey in all things not sinful, your masters according to the fresh, whether they be heathens or Christians, serving them well, mot only when their eye is on you, as men- pleasers do, but also in their absence, from the rectitude of your own disposi- tion, as fearing God, whose eye is always, on you. 23 And whatever service ye per- form, whether it be easy or burden- some, work it from the soul, cheer- Ver. 22. Servants obey in all things. e properly -signifies a s/ave, our English translators, in all t] a p where the duties of slaves are inculcated, have justly translat Because anciently the Greeks aa Romans had scare servants but slaves, and because the duties of the hired serv: ing the time of his service, are the same with those of the slz that what the apostle said to the slave, was in effect said to Wihese principles, in translations of the s designed for countries where slavery it abolis ahaa free men, the word JsaG, may with truth be translated In this, "and the parallel pa:sage, Ephes. vi. 5. the « apo particular in his precepts to slaves and lords, because in all tries where slavery was established, many of the’slaves wet ceedingly addicted to fraud, lying, and stealing, and man masters were tyrannical and cruel to their slaves. : he was thus particular in his. precepts to slaves, because th held perpetual slavery to be unlawful, and because the Ju teachers propagated that doctrine in the church. postle’s precepts it may be inferred, that if slaves are justly a ed, they. may be Jawfully retdinedis 3 as the ae void any of the political richts of mankind. servant : ed seryant. Upo nate 1, COLOSSIANS. 20. Chadron) YOUR parents i things, for this. is v pleasing to the Lord.” :? ee ee | ’ Wh *\}F i » ar Fathers, do noi asperate your children, | they be discourage (Ephes. vi. 4.) 22 Servants, t all things your mas according tothe flesh with eye-services, as 0 pleasers, but with i grity of heart, 4s 2 oa God. Pinon vi. 6. 6.) 23 And on er do, work it fram the | as WORKING to Though the wor > and s Perh: But a . See my ale ) fe fap. 1V.—View. ‘Lord, and not to men Ts _ 24 Knowing that from the Lord ye shall receive 1e recompense of the in- titance : for ye serve Lord Christ. be | 25 But he who doth “wajustly, shall receive for the injustice he hath done. ine 267.) For there is + } respect of persons. ie ha Hoel COLOSSIANS. 587 fully and faithfully, as working to the Lerd Christ, whom ye cannot de- ceive, and not to men only. See Ephes. vi. 7. commentary. 24 Knowing that from the Lord ye shall receive, for your faithful ser- vices, the recompense of the inheritance of heaven, (chap. i. 12.) an inheri- tance infinitely better than those which your lords possess. For in being faithful to them, ye serve the Lord Christ. 24 But he who doth unjustly, either as a servant, by neglecting his mas ter’s work, or as a master by being harsh to his servant, in his requisi- tions and in his chastisements, sa// receive punishment for every acto injustice and cruelty he hath committed. For at the judgment there is no regard. had to the station of persons. | Ver. 25. Shall receive for the injustice he hath done, &c. The "greatness of the temptations to which rich men are exposed, by their jopulence and high station, will be no excuse for their tyranny and “Oppression: As on the other hand, the temptations which the inso- lence and severity of a tyrannical master hath laid in the way of his ‘slave, will be no excuse for his idleness and unfa thfulness.—In this ‘and the preceding verse, the apostle gave great consolation to slaves under the hardships of their lot. CHAP. Tvs : + View and Illustration of the Precepts contained in this Chapter. TIS account of relative duties, the apostle finishes in the be- 4 ginning of this chapter, with a direction to the propri- etors of slaves, to be not only just, in maintaining them pro- perly, even after they have become incapable of working, but also generous, in bestowing rewards on such of them as distin- guish themselves, by their ability and faithfulness, ver. 1.— Here the third chapter ought to have ended: or rather at chap. Pali. 17. _ To rendet this practical admonition the more complete, the ‘apostle recommended to the Colossians, perseverance in prayer, — ) with due thanksgiving, as the best means of obtaining God’s "assistance to enable them to fulfil all the duties of life, ver. 2.— ! “Next he entreated the Colossians to ptay for him, that God 7 would 588 COLOSSIANS. Car. would grant him an opportunity to preach the true doctrine « the gospel freely, for which he was in bonds, ver. 3.—and ¢ rage to preach it in that bold manner, which became him whol Christ had made his apostle to the Gentiles, ver. +—Then hi counselled the Colossian brethren to beware of provoking ¢ heathens, by any imprudent display of their zeal, bu t rather b conducting themselves wisely, to avoid persecution, if possibl ver. 5.—And in particular, when conversing with unbehever: to make their discourse mild and courteous; but at the sam time to season it with the salt of wisdom and truth; that the might be able to answer every person properly, who inqui into the grounds of their faith, ver. 6.—And after telling them that he had sent Tychicus aid Onesimus, to give them an AC count of his affairs, ver. 7, 8, 9.—he presented the salutati Or of the brethren. by name peien were with him, ver. 10—14.4 and desired them in his et to salute the brethren;in Laodi cea, ver. 15.—-Moreover, to convince the’ Colossians, that hi doctrine and precepts were every where the same with tho: contained in this letter, he ordered them, after they had peruse it, to take care to have it read in the church of the Laodiceans: and to read it in their own church, the epistle which was t come to them from Laodicea, supposed to be the epistle to th Ephesians ; a copy of which it seems was to be sent by th Ephesians to Laodicea, for the benefit of all the churches i that neighbourhood, ver. 16.—Next he desired them to er courage Archippus in the work of the ministry, ver. 17.—_ wrote the salutation with his own hand: And concluded th whole, with giving them his apostolical benediction, ver. 18, bilan, COMMENTARY. New TRANSLATION. | CHAP. IV. 1 Masters, afford CHAP? 1V..-1" to your bond servants what food and ters, afford to YOUR clothing, and medicine is just, and ants (70 Dixccson neck my bestow adeguate rewards on those are) what IS just, and who distinguish themselves by their what 78 equal, * ki fidelity ; kwewing that, although ing that ye also ha your bond-servants cannot sue you Master in the heaw before earthly judges, ve also havea (Eph. vi. 9.) ; Ver. 1. Masters afford to your servants what 1s just pe what | equal.- As in the original, re Suecsoy, is distinguished from tay scornt rendered by the Syriac translator, eguctatem, I think the apostie”s meaning in the first clause is, that masters should consider it 2 strict justice, to give their slaves-fit maintenance through their wh hfe, for the service of their whole life: and im the second ¢ That they should consider it as equity, to distinguish the most fs fnl among them, by particular rewards, Har. IV. . It 2 Continue in prayer, watching thereunte with banksgiving. * j 3 f x” : 8 Pray at the same time for us, * that God ald open #o us a door of the word, to speak age! of Christ, a 3 am ever in Ine That I may make it as it becomes COLOSSIANS. 589 master in the heavens, who will call yeu to an account for your behavi- our towards them. 2'To persons in all the different ~ relations of life, my advice is, Be much employed in prayer to God, for assistance to enable you mutually to perform your duties to each other ; 5 waiching proper opportunities Yor prayer, and joining therewspp thanks- giving for the blessings ye have al- ready received. 3 Pray at the same time for us who write this letter, that God would af- ford us a fit opportunity of preaching the word that we may publish the mys- tery of Christ, (chap. ii. 2.) concern- ing the salvation of mankind through faith; for preaching which, I Paul am even in bonds: 4. That I may make this great secret known to all, by declaring it plainly, | Wer. 2.—1. Continue in prayer. This direction being given here, Ephes. vi. 18. immediately after ihe apostle’s exhortation to re- duties, it was intended to teach us, that they who live in one should often join in social prayer for God’s assistance, to en- them to perform their duties to each other. With thanksgiving. This direction implies, that the recollec- - m of the blessings which we have received from God, will sup- bus under all the hardships of our lot, and ayimate us to do our. - 3.—1. Pray at the same time also for us. See 1 Thess. v. 25. This passage affords i instruction, both to ministers, and to their : To ministers, not to despise an assistance, which ever’an in- d apostle thought useful to him: And to the people, to be care- assist their ministers with an help, which in the end will great- sdound to their own benefit. Would open to us a door of the word. We have the same phrase, xiv. 27. And that he hath opened the door of faith to the Gen- “1 Cor. xvi. 9. For a great door and effectual is opened to “Cor. ii, 12. And a door was opencd to me by the Lord.— these examples it appears, that @ door is an opportunity of any thing ; consequently that @ door of the word, is an op- ity of preaching the word successfully. See 1 Cor.. xvi. 9. 4. That I may make it manifest. avegaco. As the apostle aking of his making known a mystery, or thing hitherto kept et the expression, make it manifest, is used with great propriety. er. 590 earnestly, and boldly; even ay it be- comes me to speak it, who am the apostle of the Gentiles. 5 Behave with prudence towards them who are out of the church, there- by avoiding persecution, and gaining time to spread the gospel, among persons disposed to lisien to it. 6 Let your speech to unbelievers. at ali times be courteous, and seasoned with the salt of piety and virtue, knowing how to make a. proper answer to every one who desires an account of your ‘faith, 7 All things concerning mie, rn, ychin. eus,a Christian brother helouad by all who know him,. and a faithful mini- ster, and my fellow-servant in the work of the Lord in this place, well make known to you with fidelity ; Ver. 5. Wisdom edoeiarl them who are without,” Because an and to condemn the vices of their heathen neighbours, unnec the apostle enjoined them to behave with prudence that avoiding persecution, they might prolong their lives. At the s time, they were to do nothing to encourage the heath vices, or to prejudice them against the gospel. . Ver. 6.—1. Let your speech be always with eh Forthe mea’ of yegis. grace, see Col. iti. 16. note 4 2. Seasoned with salt, blem of whilot and virtue. miestics. COLOSSIANS. (See Eph. v. 15; — ; Salt, on account of its: use in! P' men’s food, and rendering it palatable, was anciently made In allusion to this, ‘the apostle ort the Colossians, to season their speech with salt, ‘hati is, wisdo n virtue, that it might be preserved from the roftenmess, condet Ephes. iv. .29.—Rerhaps also because the Greeks greatly a those elegant and witty turns in conversation, for which the ans were celebrated, and which from them took the name 0} of salt, the apostle meant to insinuate to the Colossians, that tl which he recommended, would render their conversation 1 sant and more profitable to the hearers, than if it were r¢ those elegancies of which the Greeks were so fond. Ver. 7. All things concerning me. The apostle meant ut would relate to them his constancy in preaching the true | Christ ; his sufferings on that account, called a combat, | the opposition given him by the Judaizing teachers; and among the Gentiles at Rome, and particularly “among Car. " me to tee Gnd 19, 20:) | 5B Walk in wisdom tiers them > who without, — gaining notes.) a 6 Let your speech 1 always with grace, : soned with salt, * kg ing how ye ought t to Swer every one, “si 1 Pets, 159¢ 0' @ 7 All things Ve ing me, Tye cus, a ed brother, and minister, and fello vant in the Lord make known to you 1 sane x Tae - 3 x eowitdel a“ ap. 1V. COLOSSIANS. 591 Whom I have sent to 8 Whom I have sent to you for this fou for this very purpose, very purpose, that he moy know your at he may know your affairs, and at the same time comfort ee i, s, and comfort your hearts, by giving you an account fou hearts. . of my constancy in preaching, and e my affection for you. ; 9 With Onesimus, 7a 9 With him'I have sent Onesimus, faithful and beloved bro- nowa faithful and beloved Christian, yer, who is from you. ? who is from your city. These mes- Phey wil] make known sengers will make known’ to you all Yo you all things which things which have happened to me ‘RE DONE here. here. 10 Aristarchus ! my 10 Aristarchus, who for his zeal fellow prisoner saluteth in preaching the gospel, is a prisoner pyou, and Mark, * Barna- like me, wisheth you health: as ky ‘ ‘ ‘gl Ver. 9.—1. With Onesimus. See an account of Onesimus in the face to Philemon. The apostie does not say of Onesimus as of chicus, that he had sent him to comfort the hearts of the Colos- sians. Onesimus was but lately “converted 5 and therefore his tes- fimony concerning the apostle’s doctrine, was of less value. But he sould assist Tychicus in relating the things which had been done by he apostle at Rome, mentioned ver. 7. note. | 2. Who is from you ; that is, from your city: So I understand the phrase «2 dum, because the common translation, who zs one of you, leads the reader to think Onesimus was a member of the church at Colosse, before he left his master. Whereas, it is certain, that he as converted after that period, by the apostle at.Rome. Ver. 10.—1. Aristarchus, my fellow -prisoner, saluteth you. This - excellent person was a Jew, ver. 11. though born in Thessalonica, ts xx. 4. He, with his countryman Caius, was hurried into the tre at Ephesus, by Demetrius and the craftsmen, Acts xix. 29. o, he was one of those who accompanied Paul from Greece, when carried the collections for the’ saints to’ Jerusalem, Acts xx, 4. g appointed to that service by the church at Thessalonica, a- lereeably to the apostle’s direction, 1 Cor. xvi. 3. Aristarchus, therefore, was 2 person of great note, and highly respected by the rch of the Thessalonians, of which he was a member. And his e conduct shewed that he merited the good opinion they enter- ed of him. For when Paul was imprisoned in Judea, that good abode with him, and ministered to him all the time of his im- onment, both at Jerusalem and Cesarea, attended him at his s, and comforted him with his company and convetsation. And m it was determined to send Paul into Italy, he went along with , Acts xxvii. 2. and remained with him during his confinement re, and zealously assisted him in preaching the gospel, as the a- tle informs us in ver. 11. of this chapter, till at length becoming sious to the magistrates, he was imprisoned, yer. 10. 2. And 592 COLOSSIANS. Cuae. [ doth Mark, Barnabas’s sister's son: bas’s sisters son : concernt= concerning whom ye got orders: If he ing whom ye got orders dome to you, receive him as a faithful It he come ¢o you, 1 minister of Christ. ceive him; | 11 And Jesus, who is surnamed 11 And Jesus, who’ | Justus, saluteth you. They are of called Justus. ' They are. the Jewish nation, converts to Christ: of the circumcision, and the only persons of that denomina- These alone ane labourerg tion who have sincerely laboured with with ME * in the kings me in the gospel, and who have been a dom of God, who hay consolation to me. ‘These faithful mi- been a consolation to me. nisters of Christ, of the Jewish na- oe tion, acknowledge you as their bre- thren, though ye be uncircumcised Gentiles. 2. Mark, Barnabas’s sister's son. 'O ave\u@» Bagvabs. This, i the Syriac version, is translated, Filius avuncult Barnabe, The son Barnabas’s uncle.. In like manner Beza, Marcus consobrinus Bar nabe, Mark, Barnabas’s cousin. Paul was now recouciled to Mark See 2 Tim. iv. 1). note 2. . 7 3. Concerning whom ye got orders. EaaGers. These orders I s pose the apostle had sent verbally to the Colossians, by some of th brethren who happened to be going to their city—The wo rede, in this passage, hath the signification of the Latin wor mandata ; 28 it hath hkewise Acts xvii. 15. And recetving, wor =e@ tov Zsrav, a commandment to Silas and Tumothy to come to hi with ail speed. they departed. See 2 Vim. iv. 11, Philem. ver. 2! noies.— Peirce saith, * Civility teacheth us to esteem the reasonabl desires of friends, as carrying in them the force of command though they pretend not to use any authority. Hence the sat manner of speech is fam liar in the modern languages.”—Yet I ai of opinion, that the orders here mentioned were given with apostol eal authority. ae Ver. 1).—1. And Fesus, who is called Fustus. “Justus, being: Latin sirname, we may suppose it was given to this person by t Roman brethren, on accourt of his known integrity, and that was adopted by the Greeks, when they had occasion to mentit him. For the Greeks had now adopted many Latin words; as, cede, John xx. T.—Heesrwgiov, Phil. i. 13.—Keswdse, Matt xxvii. 65. hye nis 7 2. those alone are labourers—who have been a consolation to m From Philip. i. 14, 15. it appears, that at this time many preaches the gospel at Rome, some ‘rom strife, and others from good will Wherefore, the apostle havirg, in this passage, mentioned the nam of all the Jews, who sincerely preached Christ in Rome at that time we are certain the apostle Peter was not there then ; otherwise h name would have been in the list of those labourers, who had be a consolation to Paul. For we cannot suppose that Peter was on ie. IV. COLOSSIANS. 585 12. Epaphras, who 12 Epaphras, who caime jrom you, omyou, ‘aser- a servant of Christ, wishes y yout health : -of Christ, saluteth at all times fervently, striving for you, tall times fervent- by prayers, that ye may continue per- ying * for you by fect and completed in the knowledge , that ye may and practice of the whole will of God ; erfect and complet- and especially in the knowledge of the whole will of salvation through faith, without cir- ; cumcision. 8 For I bear him wit- 13 His remaining with me so that he hath much long, must not be imputed to want tion for you, and of affection for you: For I bear hinz, im Laodicea, and witness, that he hath much warmth of a in Hierapolis. * love for you, and for the brethren in a Laodicea, and the brethren in Hie- rapolis. over the church at Rome twenty- fe years Aeon dh — Gentile teachers, Paul had with.him in Rome at this time, assistants, Timothy, who joined him in writing this letter to lolossians, and Eptphras, and Luke, and Demas, who all sent tions to the Colossians. See ver. 12, 14. 12.—1, Epaphras, who came from you, a servant of Christ, th you. ‘The apostle did not mention E:paphras’s imprisonment hurch of the Colossians, lest it might have afflicted them too But he informed, Philemon of j it, ver, 23. that he might ate it to the pastors and principal brethren, to whom it er to account for Epaphras’s delaying to return. And spect to the rest, that they might not attribute his absence to ¥ wrong, the apostle in this and the following verse, gave a very large character for fidelity and diligence in the hot the gospel ; and assured the Colossians, that they were the t of Epaphras’s earnest prayers, and that he entertained the affection for them, and for the brethren in Laodicea, and apolis. See following note. rvently striving for you by prayers, that ye may stand perfect leted. “Lhe word «yavCouev@-, properly denotes, combating ues. Here it signifies the greatest fervency of desire auth prayer. For the meaning of azmAngomsvor, completed, see . note l. Them in Laodicea, See Col, ii. 1. note 3. And them in _ Hterapolis was a considerable city in the greater Phry- ed on the Meander, not far from Laodicea and Colosse. ed Hrerapolis, that is, the holy city, from the multitude of But it is not known what particular deity was its tu- Its coins bear the images of Apollo, of the Ephesian 4 F Diana; _ sarea, he abode, and no doubt was present at his trials 36 COLOSSIANS. Cuar. 14 Luke the physician, greatly be- 14 Luke, the bel loved of me, presents his good awishes physician, * and De ta you, as doth Demas likewise. — * saluteyou. (See 2° sae aes a ig iv. "LOM note'1.)> 15 Present my wishes of health to 15 Salute the bre all the brethren in Laodicea, and pat- in Uaodicea, and Bb ticularly to Nymphas, and to that phas, and the ch part of the church-at Laodicea which’ (xe, 282:) in’ his’ 1 consists of fis domestics. 9 Sy whee j 16 That’ the brethren in your. 16 And when f neighbourhood, may also have the pistlé hath been rea benefit of my instructions, when ty, 271.) to you, this epistle hath been publicly read'to that it be read also you by your Elders, cause that it be church of the La read also in the church of ‘the Laodte ans.' And that oi « Diana, of Esculapius, and of Hygeia. The two last men jdols were worshipped in Hierapolis, on account of the me springs with which it ‘abounded.— There was likewise a IV or opening in the earth here, from which a pestilential va which killed any animal which bappened to breathe in it Ver. 14. Luke, the beloved physician. Luke was dese loved of the apostle Paul. “He was not only an intellig cere disciple of Christ, but the apostle’s affectionate a friend, as appears from his attending him in several of hi through the esser Asia and Greece. ‘He likewise acco! _ him when he carried the collections to the saints in Judea, during the apostle’s two years imprisonment at Jerusalem, and Festus, and heard the speeches which he hath ree Staly, Luke accompanied him in the vo age, in Rome till he was released. “Last of all, Ver. 15. And Nymphas, and the church Wymphas had’a numerous family of slaves and others, — embraced tlie gospel, formed a church, or society for r ship among themselves. See Rom. xvi. 5. note 1, Ver. 16.—1. Cause that it be read also in the church of diceans. ‘The members of the church at Laodicea, havi their conversion, entertained the same principles and foll same practices with the Colossians, and the dangers to bot! es, from the altempts of the false teachers, being nearly it was proper that the same spiritual remedies should be appl both. And therefore the apostle ordered this letter, which ¥ ap. IV. COLOSSIANS. 587 d ‘aay ex) the one from ceans, by sending them a copy of it. odicea. * And [ desire of you the Elders, that px ye also read publicly, the letter which - I have ordered to be sent you from 4 Laodicea. And sayto Archip- © 17 And say to Archippus in my 8; Take héed”to-the name, Take heed to the ministry which istry, S-which thot thow hast ‘received in the church’ of st received in the Christ, that thou mayest fulfil it pro- rd, that thou a perly. All the pastors of your ze ut, 7 church, ought to exert their utmost sned for the instruction of the Colossians, to be readin the church ¢ Laodiceans also. And no doubt it was read there, agreeably ithe apostle’s injunction ; by which means, in that church, as well in the church at°Colosse, the false teachers and ches deRAteus lactices were for a while repressed. 2. That ye also read the one jrom Laodicea. ‘Mill in his prolegom. in5—79. “gives it as his opinion, that this is the ‘epistle which fthe canon is inscribed to the Ephesians: and that its original in- Fiption was, To the Laodiceans. “But bis opmion is not well found- j. See Prefto the Ephes. sect. 2.—Others ‘think the epistle hich was to come to the Colossians from Laodicea, was ‘one which y apostle wrote to the Laodiceans, but which is now lost. “ How- pr, as the ancients mention no such letter, nor, indeed, any letter fitten by St Paul, which is not still remaining, (See Essay ii.) T ee with those who think the apostle sent the Ephesians word ychicus, who carried their letter, to send a copy of it to the beans, with an order to them to communicate it to the Colos- tr. 17.—1. And say to Archippus, Take heed to the ministry. This erally supposed to be the Archippus mentioned Philem. ver. Swhere he is called, Paul's Sellow-labourer and fellow-soldier. What station ; ea held in the church of the Colossians, whe- it that of bishop, or deacon, or evangelist, is not known. But it fommonly supposed, that whatever his station was, he had failed the duties of it, and that the apostle ordered the Colossians to uke him publicly for his negligence. But others, with more charity, think with more truth, are of opinion, that the apostle in this ection meant, that the Colossians should encourage Archippus diligence, because the false teachers at Colosse were very active spreading their errors. And it must be acknowledged, that their n derives probability from the respectful mauner in which ppus is addressed in the epistle to Philemon, which was written this time, and sent with the epistle to the Galiaane For if nd the same person is meant in both epistles, it is hardly to be ht that the apostle would have given him the respectful appel- ons of fe/low-/abourer, and iin soldwr, if he had been so re- markably 588 COLOSSIANS. Cuar. E endeavours in opposing the false teachers. 18 My salutation I Paul write 18 The salutation with my own hand, to assure you that Paul, with mine o this epistle is really mine. 2 Thess. hand. Remember ili. 17. Remember my bonds. May bonds.' Grace BE w gracious dispositions, together with you. Amen. (See Eph the favour of God and good mls vi. 24. note 2.) remain with you all. Amen. markably negligent, as to merit a public rebuke from the chure the Colossians. 2. That thou mayest fulfil it. “Ie evray wAngos. Bengelius : slates this, That thou mayest fillit up ; and from this expression infers, that Archippus being old and infirm, was about to finish course ; and received this encouragement from the apostle, strengthen him. Ver. 18, Remember my bonds. For the manner of the apost confinement at Rome, see Ephes. vi. 20. note.—His having suffe now an almost four years imprisonment, for the gospel, and in t course of that time, innumerable hardships and dangers, it was su a demonstration of his firm persuasion of its truth, as could not f ‘to confirm the Colossians, and all the Gentiles, in the belief This is the reason that, notwithstanding he had mentioned his bon twice before, in this letter, he brings it in a third time here, at conclusion. END OF THE SECOND VOLUME. THOMAS TURNBULL, PRINTER, EDINBURGH. “. DATE DUE DEMCO 38-297 Se oe et Sy v -" ne So a dl eg el = SS ae . wu =, ——a 0