LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON. N. J. PRESENTED BY Mr. Hoel Lavjrence HcQueen Division ,.^ _ Section ^^ ^ \J B jyton Vi ca ase. Nr. :::>eiby. THE CRITICAL ENGLISH TESTAMENT IX THREK .V(iJ.S. THE CRITICAL ENGLISH TESTAMENT Being an adaptation of BengeVs Gnomon, with Numerous Notes, sho-uiing the Precise Results of Modern Criticism and Exegesis / Edited p.y Rev. W. L. BLACKLEY, ALA. And Rev. JAMES HAWES, M.A. VOL. III.— THE EPISTLES {FROM FIRST TIMOTHV AND THE APOCALYPSE THIRD EDITIOIY STRAHAN & CO. 56, LUDGATE HILL. LONDON 1873 NOTE TO THE APOCALYPSE. Ben'GEL's valuable ' Commentary on the New Testament fails notoriously when he comes to interpret the Revelation. Time has so thoroughly exposed the fallacy of his calcula- tions of times and seasons, that the publishers and editors of this translation thought the wisest course would be to sup- press that part of his work almost entirely. The best way of replacing the matter suppressed appeared to be to take that which is by far the best and the most valuable Com- mentary on this part of the Scriptures, the ' Horse Apoca- lypticas' of the Rev. E. B. Elliott (5th edition), so able, so full of research, and which gives a complete accorint of all other schemes of interpretation, ancient and modern ; and to present the reader with as brief an abridgment of the main part of it as could well be done. The publishers and editors wish here to express their thanks publicly to the Muthor of that important work for his very kind, ready, ijnd liberal permission thus to use it. At the same time, while Mr. Elliott's work is beyond all comparison the most valuable which has yet appeared on the subject ; while it coincides with the general stream of the ablest older expo- sitors, as Mede and the two Kewtons ; while it has not only added a large amount of illustration drawn from his- tory, from classical litenituie, from numismatics, and from o-itical sources, to what his predecessors had worked out VI NOTE TO THE APOCALYPSE. before him, and has discovered and laid open many new veins in the vast mine of wealth, which God has given to the Church in this Book of the Eevelation, — it is granted to no man to exhaust that mine, to no man, probably, never to mistake in a labour of such extent. Accordingly we shall have occasion to differ from him on some points, in which we conscientiously, and after much research, believe him to be in some degree mistaken ; and also to supply some things which have escaped his notice, or which have not been so fully considered by him. The differences and additions will be found to be chiefly connected with the following topics : — The Palm-bearing vision ; the early portion of ch. viii. ; the Third Part ; the early portion of ch. xii. ; the Dragon; the Dragon departing; his stand- ing on the shore of the sea ; the Ten Horns of the Beasi ; the simultaneous worship of the Beast and the Dragon, or the double sovereignty of Pome at a particular epoch ; the facts implied in the saying, " ]f any lead into captivity, he goes into captivity ;" the Two Horns of the Lamb-like Beast ; some few points in chs. xv,, xvi. ; and some regard- ing the New Jerusalem. The reader will thus perceive that ive do not presume to offer a new scheme of interpretation, and so to confuse men's minds still more on this important part of the ^yord of God than has unfortunately been done already by the many crude interpretations which have been put forth from time to time, and especially of late years. Instead of disturbing the main stream of interpretation, as given by ihe soundest writers on this subject, especially Mr. Elliott, our work will be found to be a handmaid to his and to theirs ; making only such corrections and additions as do but sup- NOTE TO THE APOCALYPSE. vii plement their labours, and establish the more tlieir diief conclusions. In addition to the prophetical interpretation, the reader will also find a critical text from the best sources ; and a new and more exact translation, which is often of no little importance to the right understanding of the mind of the Holy Spirit in this, as in other parts of the Holy (Scriptures. Novemb^; 1867. THE FIRST EPISTLE TO TIMOTHY. CHAPTER I. 1. An apostle — The object of this title is to confirm Timothy. Familiarity must be laid aside when the cause of God is in question. [Transpose and read Xpto-Tou ^Irjcrov, of Christ Jesus. Tisch. Alf.'] By the commandment — So Koni. xvi. 26 ; eomp. 1 Cor. i. 1, note. Our Saviour — Thus too is God the Father called, ii. 3; iv. 10; Tit. i. 3; ii. 10; iii. 4; Jude 25; Luke i. 47. The reason is explained, 2 Tim. i. 9. [Omit Kvpiov, Lord, and transpose, to read XpuTTov 'Irjaov, Christ Jesus, Tisch., Alf.'] Our hope — Synony- mous with our Saviour. 2. Unto Timothy — The epistles to Timothy, Titus, and I'hilemon, have some things rather intimated, as ver. 18, than fully expressed, inasmuch as they are addressed to individual persons. If an epistle to Timothy were not extant, we should very much desire one that we might see what Paul would most recommend to Timothy ; now that there are two extant, we ought to make a very diligent use of them. [Own — Gr. yvrjaiw, true, genuine. Alf] Son — Acts xvi. 13. Grace, mercy, peace — To the churches Paul writes, grace to you and peace. Here he adds mercy ; and many years after, in 2 Tim. i. 2 ; comp. Jer. xvi. 6; Gal. 7i. IG. Mercy implies a grace, as it were, more tender towards the wretched, and the experience of this Divine mercy brings a fitness for the Gospel ministry, ver. 13, 16 ; 2 Cor. iv. 1 ; 1 Cor. vii. 25 ; comp. Heb. ii. 17. [Omit qnuiv, our (with Trarp^c, father), also read Xpiarov 'i-qaov, Clirist Jesus. Tisch. Alf] Jesus Christ, lit., Christ Jesus — Paul, especially in this epistle, often prefixes the surname Christ to the name Jesus; he refeis to the Old Testament pro- mises concerning Messias, Avhich were fulfilled in Jesus and were known to Timothy, 2 Tim. iii. 15. VOL. III. B 2 FIRST EPISTLE TO TIMOTHY. [cuap. i. 3. As — The conclusion is at ver. 18. [Meanwhile Panl refutes the teachers of false doctrine, by the striking instance of his own conversion. V. G.'] The divisions of this epistle are three : I. The Inscription, i. 1, 2. II. The Instruction of Timothy in the sanctified adsiinistka- TION of affairs AMONG THE EpHESIANS IN PaUL's ABSENCE; WHERE I. Generally, he gives him a precept for those who erroneously taught the law, and attests the sum of the Gospel by his own example, 2, 3, 4, 8, 9, 11, 12, 15, 19. n. Specially, 1. He prescribes the order of prayer, ii. 1, 2, principally to men, 8 : and good works to women, y, 10, with modesty, 11, 12. 2. He enumerates the qualities necessary for a bishop, iii. 1, 2. Also the duties of deacons and women, 8, 9, 11, 12, 13. 3. After impressively stating the most important points, he explains what Timothy ought to teach, 14 — iv. 3 : in 4 and 5, what he ouglit to avoid, and what he ought to foUow, 7, 8, 12, 13. Then how he ought to deal with men and women, 1, 2 ; With widows. 3, 4, 9, 10, 11, 12, 16 ; With elders, 17, 18 ; With oii'enders, 20, 21 ; With Timothy himself, 22, 23 ; With those of whom he doubts, 24, 25 ; With servants, vi. 1, 2. 4. They who teach otherwise are reproved, 3, 4, 6, 7 : but Timothy is warned and exhorted, 11, 12 : and a charge is given him, 13, 14 : precepts arc laid down to be given to the rich, 17, 18. III. The Conclusion. To abide — The same word occurs Acts xviii. 18. The presence of good men restrains bad ones. Timothy at Ephesus, Titus at Crete, were not bishops, but were rulers ot the bishops, and, as it were, Vicars Apostolic. That they teach no other doctrine — Than that which I have taught. Let them substitute nothing, let them add nothing. Oomp. the speech of Paul to these very Ephesians, Acts xx. 28, 29, 30. The same word occurs ch. vi. 3, in which passage i.s a condemnation of things opposed to sound doctrine, and a commendation of good things. Things which appear only to be different, still involve something contrary. They were teaching ihn law in opposition to the Gospel, ver. 7, 11. 4. Neither give heed^ln teachmg. To fables and — (jniea- logies — A Hendiadys [for genealogical fables; but this is CHAP. I.] FJBST EPISTLE TO TIMOTHY. 3 wrong. The fables are probably the Gnostic invention of Aeuns ; the genealogies, the lists of their succewsion.s. These are endless, as being arbitrary and without any fixed starting point. Hat.'] On fables, compare iv. 7 ; 2 Tiui. iv. 4; Tit. i. 1-i : on genealogies, Tit. iii. 9. Since these two things are joined, and because they who used to teach such things boasted of the law, it is clear that the subject of the discourse is not concerning genealogies of the Jewisli families, but of the genealogies of the ages, against which Jrenaeus and TertuUian quote this very passage. More- over, Paul opposes to them the true consideration of the ceons, ver. 17. But if you doubt whether they who taught otherwise, used the term ceons (ages) already, we must all the more admit God's wisdom, which confutes ivords not yet framed ; comp. Matt. xxvi. 7, note. Vevea, generation, and aluiv, age, are kindred. The more inquisitive Jews at that time mixed freely with the Gentiles. Paul does not find fault with civil genealogies ; but prefixes fables, a term inconsistent with genealogies of families, which were cer- tainly not fabulous. Paul certainly would not have cared about tht! truth or falsity of them. It was a boast amongst those men that they could search more deeply into the mysteries of the law than others could — and this fact greatly hindered the power of the Gospel, particularly aroiind Ephesus. Questions — To be ended bj^ no decision, nothing to be desired : pure truth is profitable. On this and on strife about words, comp. vi. 4 ; 2 Tim. ii. 14, 23, 24; and lower down, ver. 6, 7 ; Tit. iii. 9. [For oi/) Xpva-ia, or gold, read kol xP^^'i'^ '^^(^ gold. Tisch., Alf] 1 0. Professing — The same word occurs ch. vi. 2 1 . With good works — Construe with adorn ; with works, without speaking, which belongs to men, ver. 8, 11, 12; 1 Pet. iii. 1. There is a constant mention of works in the Epistles to Timothy and Titus ; and those works are adorned with the title of good which are performed in the ordinary concerns of life. 11. Let the looman learn — Antithesis to teach, ver. 12. With all subjection — Antithesis of to usurp authority, ver. 12. 12. I suffer not — I do not commit to the charge of, that is, I cannot commit it. Litotes [softening of a severe expres- sion]. To usurp authority — To use authority over the man, by teaching, by speaking, for instance, in prayer. Over the man — This not merely denotes a husband, but the whole race of man. 13. For Adam— The same reason which is applicable to the first man, holds good with regard to all men : so also that which applies to Eve, is equally applicable to all CHAP. 11.] FIRST EPISTLE TO TIMOTUY. 1 3 women. Again, what is said, ver. 15, of the salvation of woman is appropriately understood of the first woman. First — So that the first woman was created for him, 1 Cor. xi. 8. 9. 14. Was not deceived — The serpent deceived the woman ; the woman did not deceive the man, but she persuaded him : Gen. iii. 17, thou hast hearkened to the voice of thy wife. [She listened to sense and expediency, he to conjugal love ; not to deceit. Alf. So Hut.'] In the preceding verse we are taught why the woman ought not to exercise authority, in the present, why she should not teach; more easily deceived, she more easily deceives ; comp. Eccl. vii. 29. Deceiving indicates less strength of intellect : and this is the chief cause why it is not lawful for a woman to teach. Being deceived, was in the transgression — That is, admitted the deception (Gen. iii. 13, the serpent deceived me), and so she began to be in the transgression. It is not said, ey 7rapa/3d(Tet yeyowta rjTraT-qdr], having come to he in the transgres- sion, she was deceived. Consequently yeyore, ivas or became, does not apply to the origin of the woman ; for the decep- tion did not follow till afterwards : but yeyove, became, closely agrees with Iv Trapaftaa-u, in the transgression, which has the force of a substantive : see Acts xxii. 17 ; and comp. John i. 15, note. The state of transgression quickly following the deception, is here denoted. A very similar phras^e occurs Num. xxvi. 10, iyev-qOrjcrav ev o-T^/Aeiw, they became in a sign [that is, became a sign'\. 15. She shall be saved — She shall be delivered from this off"ence. In child-bearing — The woman's office is heie described, as contrasted with the duty of teaching and governing : bringing forth and traimng children. The pai- ticular cause of salvation is not here treated of: for many who bi-ing forth children nevertheless perish : and many, again, who do not, are saved ; but the condition, or state, is signified in which a woman may attain salvation, although she be not mixed up with the duties of men. Consequently the if has a stronger force here than 8ia, in, and the continuing presupposes standing in faith, etc. Con- tinue— I'hat is the woman. A Syllepsis of number [agreement (it the verb with a plural implied in the singular nomi- native]. For sobriet}^ which is praised further on, is becoming to women : comp. ver. 9. Let them remain within bounds. In faith and charity— General divisions. Holiness 14 FIBST EPISTLE TO TIMOTHY. [chap. hi. with sobriety — Moderation is a special part of sandification, it is a virtue which governs man in regard to himself as faith does in respect to God, love with respect to one's neighbour : holiness, especially chastity : moderation, self- control, ver. 9, 11. CHAPTER III. 1. Tliis is a true saying — This preface is used, because it does not appear to be such in the eyes of the world. DeSire — Gr. opeyerat — he desireth — Gr. iTnOv/xel, There is great propriety in the use of these words in this passage : opeyoj, to stretch Old, thence SpeyofiaL, to ash ivith outstretched hand, to grasp ; liriOvixia, desire, of the mind, seeking a good thing, produces ope^iv, outstretching ; again, opefts, outstretching, indicates iTnOvjXLav, desire : 6peyear6ai, to reach after, is opposed to (jicvyeiv, to flee from. In human affairs those things are more acceptable which a man gives or does spontaneously, than those for which he has to be asked : how much more is this the case in sacred matters ! 1 Cor. xv. 16, end. Bat away with all sacrilegious courting of favours. Still there were some who desired it, James iii. 1. Paul does not altogether reject their wish, but he reduces it to its proper place. Good — Honourable, excellent, demanding virtues. To this refer then in the following verse. \_Bishop — In the New Testament this word has nothing in common with the title bishop among us. It would be better rendered everywhere, overseer. Alf] Worh — It is work, occupation, not leisure ; Acts xv. 38 ; Phil. ii. 30. 2. ilf«6'<— Paul points out what Timothy ought to look to in appointing bishops, ver. 15; and thus he minutely describes the virtues as they meet the eye. Then — A good oifice must be committed to good men. A bishop — Lit., The bishop. Deacons are directly opposed to bishops, ver. 8 ; and so bishop includes presbyter ; Acts xx. 28, note. Blameless — Without crime, bad repute, or just suspicion ; comp. Tit. i. 6. Be — Not only in the dis- charge of his duties, but even when he is appointed, ver. 10. j\Iark the order of the virtues which folhjw. The husband of one icife — So ver. 12, ch. v. 9 ; Tit. i. (j. This is the part of a blameless man, and is put in the first place. It is the jsristine nature of marriage that oiie man shor.ld have one wife. The husband of one wife is therefore simply CHAP. 111.] FIRST EPISTLE TO TIMOTHY. IS a paraphrase for husband ; ch. v. 9, note. The opinion that a second marriage is here forbidden to bishops, seems for merly to have been derived from the Apostolic Canons ; since the 17th Canon stands thus : "If any man after his baptism contracts a second marriage or keeps a concubine, ho may not become a bishop, etc." Some have understood it as forbidding second marriages, and, indeed, the old trans- lation gives this meaning : If any one after baptism is married for the second time, etc. ; hence the unfavouiable inter- pretation of the Canon was easily tiansferred to Paul. But of what consequence is it whether a man has, for in- stance, one woman as his help-meet during twenty years, or two after a time of widowhood ? And why does not Paul add, or be unmarried, assuming i-ather than requiring the bishop to have one wife ? Unmarried persons were not often met with at that time : he does not indeed bar them from the holy office, but still he assumes that the father of a family is a great deal fitter for it, and that of two candi- dates, equal in every other respect, the one who has a wife and virtuous family is preferable to him who is not married, and has from that very fact less to recommend him, ver. 4, 5 ; for he who is bound by the performance of domestic duties, which are so frequently mentioned here, has more power of influencing those who are bound to the world by similar ties; he thus places before them a more excellent example for their benefit, ver. -i. Besides, indiscriminate celibacy has exposed many to blame. The Jews, too, teach that a priest ought to be neither unmarried nor chiLlIess, for fear he should be unmerciful, [it is im- possible to understand this as a command to be the husband of a wife, as Bewj. does. The most natural view is that it forbids a secimd mariiage to elders (bishops) in the church. So £r«/., Alf7\ Vigilant — ^In mind; .so ver. It ; Tit. ii. 2 ; for vq(f)(x) is to watch. This is opposed to slumber and sloth, which are sins of defect. N7^c/)w, I vatch, when it is placed alone, signifies both watchfulness and sobriety, and by j\Ieto- nymy the one is put for the other (comp. 1 The.'-s. v. 8), but when yfxijyopew, I luatch, and vrjcfxo, are joined (as in 1 Thess. v. (3), the latter denotes to be sober, and is opposed to to he drunk. Sober — Self-controlled. It is opposed to vehemence of mind, which is a sin of excess. Comp. Tit, i. 7, 8, where Trapotvos (which in Greek signifies a bold, rash man, as drunkards generally are) and ao)((ipujv, sober, 1 6 FIRST EPISTLE TO TIMOTHY. [chap, iii are opposed. Of good behaviour — Gr. koct/xiov. Good be- haviour is externally what sobriety is inwardly. Hesychius explains Koa-fj-Lovs as blameless; Plato, Koafjiot kol cvkoXoi, men moderate and good-natured. The new man is a sacred entity ; he abhors every kind of pollution, confusion, dis- order, excess, violence, laxity, assumption, harshness, de- pravity, imperfection, or meanness ; he obeys but spaiingly and privately the necessities of nature, and keeps all traces of his corruptible body concealed ; Phil. iv. 8. Given to hospitality — Towards strangers, particularly to the needy and to exiles, who are despised by many. Ajd to teach^See 2 Tim. ii. 24, note. 3. Not given to wine — Kefer to this, but patient. For TrapoLvia here, as everywhere, not only signifies drunlcenness, ■comp. ver. 8 ; 2 Tim. ii. 3, but also the rude importunity which springs from it. No striker — Eitlaer with tongue or hand. Nothing hinders us from taking this word literally, 2 Cor. xi. 20, note. To this refer not a brawler, comp. 2 Tim. ii. 24. [Omit jxr] a'urxpoKepS^, not greedy of filthy lucre. Tisch., Alf] 4. One that rideth well — To this not covetous specially be- longs. His own /joMse— Many men are very mild and gentle away from home, who put no restraint on their passion when at home, but vent it upon their wives, etc. [Having children, not his children, as Eng. A^er., but having children, and them in subjection. Hut., etc.] With all gravity — So that there be no rioting; Tit. i. 6. b. If a man know not — Paul affirms, that if a man rule his house properly, then his children will be well- behaved. How — It is more to rule the church than it is to rule one's family. 6. Not a novice — Not freshly converted from heathenism. Such persons could be set over other new converts. Acts xiv. 23, with greater ease and safety than over veteian Christians, who were numerous, and amongst whom there was a greater number of candidates. This metaphor is drawn from plants ; John xv. 2, note. The young plants generally have a more luxuriant verdure ; the new convert has not 3'et been humbled by the cross. [In every con- dition of life, it may be noticed that those who immediateh' commence at the highest elevation can scarcely consult their own advantage, or cundescend to inferiors ; they cannot be moved by the suff"ering of the afflicted, and cannot rule CHAP. III.] FIRST EPISTLE TO TIMOTHY. 1/ themselves, or maintain moderation in all things ; but all tliese qualities are particnlarly suited to the office of a bishop. V. (?.] The antithesis is an aged disciple, Acts xxi. l(i. Lifted up with pride — The same word occurs, ch. vi. 4, note : 2'L'ini iii. 4. TvcfiM]s Kaioi, toburn ; rvt^o';, a smoldng lieat with- aid Jiame : whence tliey are said TV(^uvo-6ai. to he fired, who by nine, and a high opinion of their knowledge and pride are de- prived of self-Control , and filled with giddiness: nee Is. xxviii. 7. Lutheran version. Into the condemnation — Into the isatue condemnation as that into which the devil like a novice fell, being lifted up, at the very beginning of his glorious pre-eminence : comp. Job xxxviii. 15, on the siibject of the ]M-oTid. " Me appears to have been laised and exalted above the other angels, to the government of many angels, although younger than many of them ; and this very fact proved an occasion of pride to him." Artemon. Paul's words do not support the whole of this statement. The condemnation here spoken of is passive ; and yet reproach in the next verse is active : condemnation refers to the inward state of the soul ; reproach is opposed to the good report of the outside world ; the devil may cause reproach, but he cannot bring condemnation ; for he does not judge, but is judged. 7. Moreover — a good report — lie ought not even to suffer from the reproach entailed by a past evil life. Eeport alone is not enough ; there ought to be a good I'eport together with the practice of virtues, and a good testimony as well. Paul would have all Christians to be highly esteemed; comp. ch. v. 14, note. Of them that are withoid — That these may be gained the more easily, and God thereby glorified. Reproach — Comp. ch. v. 14. The devil, by himself and through the agency of malicious men, can seriously annoy the minister who is subjected to evil reports. Snare — Com}). Matt. xxii. 15. 8. Not double-tongued — Saying one thing to one person, and another to another. The deacons might haply com- mit these sins while performing their duties. The deacons should not be double-tongued, nor the deaconesses slan- derers, ver. 11. It appears that the deacons used to visit houses oftener than the deaconesses. To ivine — The danger of drunkenness threatens those who have officially to visit )jiany houses. 9. Of the faith — The deacons used very frequently to speak on the Christian faith ; and though they might not speak, still VOL. III. c 1 8 FIBST EPISTLE TO TIM0TU7. [chap, iil they were bound to perform the duties of their ecclesias- tical office with a pious mind, setting a good example. 10. And these aZso^The bishop ought to have more con- spicuous and greater virtues, for he is of higher dignity ; therefore no further scrutiny is needed ; but the deacons were obliged to give a proof in their diaconate before they were fully admitted into office. 11. Even so — This refers to ver. 8. Wives — Gr. yvvaiKas, women. This depends on holding (having), ver. 9. [This is impossible. The meaning is women deacons, deaconesses must be grave, etc. De W., etc.] Not slanderers — Especially amongst those that are without. Faithful — This refers to ver. 9. 13. To themselves — They do not merely serve other people. Degree, lit., stejo — Gr. /SaOfxav. — From the humility of the deaconship to the higher offices of the Church. He who is faithfid in a lower station is promoted to a higher one. [But this interpretation presupposes a gradation of rank, which was unknown to the Apostolic church. Hnt. The meaning seems to be, a good standing j)lace at the great day. Alf., etc.] Greai boldness — Towards God and men from a holy life. In the faith — That they may be sensible of being abundant partakers in his faith and benefits. 14. These things — The whcde epistle. Hoping — Paul did not, however, put off the admonitions which were needful. To come— Ch. iv. 13. 15. But if I tarry long — Comp. the beginning of ch. iv. 13. That — The design of the epistle. How thou oughtest — Comp. iv. 11. In tJie house of God — God is the Master, 2 Tim. ii, 12. Which — Meaning the Church Universal, not universally, but that part of it at Ephesus entrusted to the charge of Timothy. The Church of God — The com- munity of those icho are of the Lord, 2 Tim. ii. 19. Of the living — The Church of the living God is opposed to the temple of Diana of the Ephesians. The life of God is the foundation of our hope, ch. iv. 10, and the source of truth in this passage. This epithet is not attached to the first use of the name — it is afterwards added as an Epitasis [em- phatic addition], as in 2 Cor. vi. 16. \_Beng. would begin a new paragraph with the words, StSAos, etc., with the sense, Tlie mystery of godliness is the pillar and ground of the truth, and, without controversy great, etc. But this is harsh and un- natural {Hut.}, and is rejected by Tisch., Alf, etc.] The c!!Ai'. iii.j FIRST EVISTLE TO TIMOTHY. IQ ]ihi-ase departure from the flesh, lyinrf and fables is opposed to the truth ; and this is specially noteworthy, cli. iv. 1 (the particle 8e, tzow, being- interposed in ver. 1) ; ver. 1, 2, 7. the hypocrisy of those xoho lie, and have their conscience seared, is opposed to confession, in ver. 2 ; what belongs to old women, to what is great, and profanity to godliness, ver. 7 fch. vi. 3]. 16. Without controversy — Confessedly. This is a wonderful instance of Oxymoron [union of apparently contradictory terras] : confession and mijstery. This sacred doctrine is celebrated in the lohole Church, but in the Church ouly. Now, if you have time, reader, peruse once more the text from iii. 14 to iv. 7, 8, and consider the matter with an unfettered and a religious judgment. [For ©eos, God, read ?•?. he who. Tisch., Alf, etc. It refei-s to him of whom all that follows is spoken. Alf^ God — In ch. ii. 5, he had called him man. By calling him God now, he makes duo c(^mpensation for any apparent slight to the Son of God. The greatness of the mystery for the most part depends upon the greatness of the subject, God. When Paul writes to Timothy and Titus, whose faith was established, he calls the Father Saviour, and in turn the Son God; and he adds three pairs of predicates, in which the whole dispensation i)f Christ, from his departure to his return or assumption is included. The sum of these, He teas taken xip in (to) glory, is assigned to the same subject, God, Ps. xlvii. 6, (3 ; and this one passage alone compensates for Paul's ambiguity liere, if there really be any. Was manifest in the flesh — The same verb is found, 1 John i. 2 ; the same noun, John i. 14. This manifestation declares the whole dispensation of Christ, (/nee visible to mortal eyes. Justified in the Spirit — Christ, manifest in the flesh, walked amongst sinners and mortal men. He was thought to be such a one as themselves, indeed he bore their sins; but afterwards, by the death he suffered in the flesh, he abolished sin laid upon him, he claimed for himself and for his disciples everlasting righteousness, with his Father's entire approval, and retiring from the sight of men, he entered, b}' his resurrection and ascension, upon that spiritual and glorious state which was suited to his righteousness. On flesh and spirit, see Eom. i. 3, 4 : 1 Pet. iii. 18, note. Thus he was justified in the spirit. At the very moment of his most precious death, he ceased to be mortal, and to be laden with the sin of the world. o 2 20 FIEST EPISTLE TO TIMOTHY. [chap. iv. On Christ's righteousness and justification, comp. Matt. iii. 15 ; Luke vii. 35; John xix. 30, xvi. 10; Acts xxii. 14; Eom. vi. 10, 7; Ileb. ix. 28; Isa. 1. 8 ; 1 John ii. 1. [But this introduces an idea strange to the passage. Hut. I'he mean- ing is. was approved to he righteous in the Spirit (who rested on him in baptism, led him to temptation, etc.) Alf.'] And this very righteousness he himself preached, going in spirit to the spirits in prison, and from that time power- fully displayed it ; comp. Eom. iv. 25. This clause agrees with the passage quoted from Peter ; as, he was preached among the Gentiles, with 1 Peter iv. 6. Seen of angels — He was seen principality after his resurrection hy angels, good and also bad ; his dispensation was revealed to the former, but the latter were filled with terror, Eph. iii. 10; where the mention of angels, properly so called, agrees with this summary of Paul. Preached — This is an elegant expression. The angels were nearest, the Gentiles farthest removed. And the foundation of this preaching and of the faith in the world was laid before tJie assumption of Christ into heaven, John xvii. 18. The first preachers and the first disciples were, so to speak, the seed of the rest. In the world — Tn the whole ivmid. [A stupendous fact. V. (?.] The world is opposed to heaven, to which, as God, he has been taJcen up.' He fills all things. Eeceived up into glory, lit., tal-en up in glory — He is noio in glory, and comes in glory, is to be supplied. Firstly, he is manifest in the flesh ; lastly, he was received up in glory. These things have a special relation to the greatness of the mystery. CHAPTEE IV. 1. Noio — The antithesis is between the ground, ch. iii. 15, and shall depart; also between the mystery of godliness, and the mystery of iniquity, of which the apostle speaks here, andby name2The.ss. ii. 7. SpeaTceih — By prophets in Paul's time, or by Paul himself, who was also a prophet : hence he says. This hioio, 2 Tim. iii. 1. Expressly — As of a matter of very great importance, and likely to happen soon, in a set form of words. In the latter times — [Better, the after times. So Alf, Hut^ Paul shows that these times, after our Lord's ascension, ch. iii. 16, already existed, since he applies an immediate remedy, ver. 5, 6 ; comp. 2 Tim. iii. 1. "Yo-Te/jos, CHAP. IV.] FJBST EPISTLE TO TIMOTHY. 21 latter, is said comparatively, for {WaTos, last, is quite dif- ferent in meaning. Some shall depart from the faith — Comp. 2 Tim. ii. 18 ; shall depart, by denying what is triie, by adding what is false. Some — Many and more by degrees ; L'om. iii. 3, note. They are not pointed out by name. Some fancy that this is said of Apollonins Tyanajus, ^^■ho came to Ephesus while Timothy was still alive. They deserve but ill of the truth, who extenuate the heresies of the first century too freely. From the faith — AYhich strictly main- tains Divine revelation, ver. 6 [and of which the foundation was described above. V. 6r.] Seducing spirits and doctrines of devils — Seducing spirits are those which speak by means uf false prophetS; and are called spirits, not merely with respect to their own nature, but because they inspire ; therefore spirits is parallel to doctrines. Aai/AoviW, of demoris, is the genitive of cause. Aaifxavtov is often taken in a g0(xl sense by the Greeks ; as, for instance, by the Athenians, Acts xvii. 18; but it always denotes evil spirits in the Septuagint interpreters, and in the Apostolic writings. 2. Speaking lies in hypocrisy, lit., through the hypocrisy of liars — Constnie with they shall depart. That hypo- crisy, which is the note of liars, shall carry them away. Ttvts, some, viz., they are the seduced; liars, are the seducers. Of liars, depends solely on hypocrisy. The phrase of liars, speaks of a relation to others, and so the antithesis is in their own [Eng. Ver., their"] conscience. Having their conscience seared ioith a hot iron — As faith and good con- science are joined, ch. i. 5, note, so hypocrisy (i. e., vn- belief. Matt. xxiv. 51, note) and a bad conscience in this passage ; and contrariwise, faith and knowledge of the truth and thanksgiving are praised lower down. The medical use of a cautery is to cure ; a dift'erent use, therefore, is here denoted, viz., to brand. Those who are condemned of them- sives. Tit, iii. 11 : those who are infamous of themselves in their own conscience, which is branded with spots of deceit; not having a conscience pure and good, inasmuch as they have driven it away, but a polluted one. For so, in Tit. i. lo, the seared with a hot iron are described by their conscience is defiled ; just as liars here, by their mind is defiled. Kavryjp, a branding iron means in a bad sense, the same thing as a seal does in a good sense, 2 Tim. ii. 19 ; although Macarius uses each word in a good sense of the flock of Christ, riato, in his Gorgias, speaks of the soul as marked with 22 FIRST EPISTLE TO TIMOTHT. [chap. iv. stripes and covered with scars, throngli perjury and iniquity, which each man's own conduct has deeply im- printed in his soul. Claudian says, Why do you madly deny what is plain? lo ! branded spots disfigure the breast. Their, lit., their oion — While, however, they urge others on. 3. Forbidding to marry — to abstain from meats — Here is expressed the hypocritical appearance of false doctrines ; it is very austere and plausible, giving color to the rest of their teaching; comp. Col. ii, 23. Eesolve thus, com- manding, not to marry, to abs'ain from meats. Kwkvu), I forbid, is the same as I command not to do. To marry and to abstain are construed with commanding; the negative belongs only to, to marry. Paul refutes the more specious error regarding meats. About matrimony he deeius it enough to have named it (unless a, %ohich, that follows, refers to this as well), and he refutes it also below, ch. V. 14. Meats — They shall not interdict all meats (therefore the article is not added); for who would obey such prohibitions ? therefore they only forbid some kinds. Besides, he who forbids only one kind, injures his Creator and the faithful. The old heresies are denoted; but their remains have come down to those who pride themselves on antiquity. Of them — Gr. rois. The Dative means, as far as concerns the faithful. For God hath created meats, even for those who are unbelieving and unthankful. Paul withdraws himself from those who are faithless and who have no knowledge of the truth, leaves them, as it were, to themselves ; he declares that his discourse is to the faithful. Them which believe and hiow — The words are synonymous. The second, knowing the truth, affords an opportunity for declaring the truth, For every creature, etc., and forms a more direct antithesis to lying, i]/evSo?, contained in fevSoXoywv, liars, ver. 2. Tlie truth — This is explained in the next verse. [That is, Beng. would render, Jcnoiv the truth, that every creature, etc. But Eng. A'^er. is right, ver. 4, giving the ground of the preceding thought. So Hut., Alf, etc.] 4. Good—G[Gn. i. And — The particle connects the two propositions, the second of which has this subject, efoenj- Ihing tchich is received loith thanhsgiving ; the pi'edicate is, not to be refused. With tlianhsgicing — This includes a good conscience. Eom. xiv. 6. CHAP. IV.] FIUST EPISTLE TO TIMOTHY. 23 5. Is sanctified — Lev. xix. 2-i. By the ivord of God — The word of God enters into all thanksgiving, jea,, even into the creating and giving of food. And prayer — It is the duty of God's childien to offer prayer for the creatures they use. It is a great dignity. Not only Christians, but even Jews and Heathens used to consecrate the table with prayer. 6. Put in remembrance, lit., suggest — Gr. vTroTLdi/jievo^. Suggesting mildly. Eustathius explains, voeiv, perceiving at once and spontaneously ; viroOiaOai, to cause, to perceive, by admonition. A good minister — 2 Tim. ii. 15. [Trans- pose and read Xpto-Toi) ^l-qaov, Christ Jesus, Tisch., Alf.'\ Nourished up — [Or better, training thyself in. Alf] The present, referring to the preterite, nourished up, 2 Tim. i. 5, iii. 15. Continued nourishment. Of faith — For thee. Of good doctrine — For others. Whereunto thou hast attained, lit., whicJi thou hast followed. On this, see note, Luke i. 3. 7. Befuse — So as not to suggest them to the brethren. Profane — The antithesis is further on, godliness. What- ever does not aid this is profane, though it may be specious, 2 Tim. ii. 16. [Old wives' — Both old wives' fables and youthful lusts must be avoided. V. 6?.] Fables — The anti- thesis is faithfd, ver. 9. But exercise thyself — Gr. yvfxva^e 8e a-eavTov. A rare expression (as 1 John v. 21), for yvfivd^ov, exercise thyself. When Paul was with Timothy he used to exercise him; he now bids Timothy to be a Paul to hiniself. 8. Bodily exercise — Whether rough or pleasant. Profiteth little, lit., is to a small extent. — Pertaining only to private fortune, reputation, enjoyment, or long life. It is termi- nated in this bodily life. Timothy, when a young man, appears to have practised some bodily exercise, ch. v. 23, which Paul seems rather not to praise than to forbid. He adds a similar monition which is useful for a young man, to the same argument against profane doctrines, 2 Tim. ii. 22. For all things — In body and soul. Promise — Hope tends tg this, ver. 10. \\ hatever does not tend to this is not profitable. Of the life that note is — Which they who exercise the bod}' seem to consult in other respects. 9. Faithful—To this short preface the following verse is joined by for, as in 2 Tim. ii. 11. The pious often appear to suffer loss in the enjoyments of the present life. Paul here refutes this notion. 10. Tlierefore — On this account, for this end, with thia 24 FIBST EPISTLE TO TIMOTHY. [chap, iv, hope. We both labor and suffer reproach — Despising the advantages and safeguards of this life : ovetSi^o/xe^a, ive suffer ourselves to he reproach d, the Middle voice. We trust — Despising the present, we have placed our hope on the future. Living — Who will also give us life, ver. 8 ; 2 Tim. ii. 18. Of all men, specially of those that believe — Paul shows that he, and those like him, hope for a twofold salvation from God : salvation in this life, for God preserves all men, — jea, He would that all men should be saved eternally : and more than this, in the life that is to come, for he especially preserves the faithful, who even in this life experience greater protection, inasmuch as their temptations are greater. Specially — Here lies the force of the argument from the less to the greater. 11. [0/ those that believe — Who put their trust in the living God. V. G.] These things — Omitting all the rest. 12. No man — Behave in such a manner that none may- be able to despise you as a youth. Worthless old men gladly do so. An example — The means of obtaining true authority. In word — Publicly and privately. [Omit ev U.v€.vjxaTi, in Spirit. Tisch., Alf.\ In charity — in spirit — 2 Cor. vi, 6, note. In faith — Faith, regarded independently of its office in justification, often enters into an enume- ration of this nature ; it denotes the sincerity of a mind tnisting in God, both in prosperity and adversity : ch. vi. 11; 2 Tim. ii. 22: comji. Gal. v. 22, which passage also has faith included in the enumeration. In purity — Ch. V. 2. 13. To reading — Of Holy Scripture in the Church. To this are added two principal classes : exhortation, with re- gard to conduct ; and doctrine, with respect to knowledge ; ch. vi. 2, at the end ; Rom. xii. 7, 8. 14. Neglect not — Hiey neglect, who do not practise it, who fancy they cannot fall away. The gift — 2 Tim. i. 6. Construe, by prophecy, {with laying on of hands) of the p-eshytery. For Paul laid his hands on Timothy, 2 Tim. i. 6. The presbytery consisted of Paul himself (comp. 2 John 1; 1 Pet. v. 1) and Silas, and others also. Many Latin copies have presbyteri, of the presbyter. The laying on of hands is properly done by one who is a person of higher dignity. Prtjphecy came by many, who, while Paul was laying his hands on Timothy, congratulated him and prophesied all good things ; perchance even when Timothy CHAP, v.] FIPiST LTISTLE TO TIMOTHY. 2$ was absent. This youth, said they, is zealous and energetic. God will work much good by him. [This is altogether wrong. The presbytery laid hands on Timothy; but not without Paul, 2 Tim. i. G. Hut., Alf.'] 15. Meditate — Gr. fxeXera. MeAerar, to pradise is also ap- plied to gymnastic exercises ; comp. ver. 7. Let this, ho says, be thy study. He enjoined Timothy to continue in the very same study even when older, Ep. 2, ch. iii. 14, etc. Who would not wish to be engaged in the same study as long as he lives? There are changes in all other studies; some are fashionable to-day, others will be so to-niorro\v. That only which is bestowed on Holy Scripture never appears very conspicuous, but it alone never becomes obsolete. It has a perpetual kingdom, free from tyranny and magic power, a solid reward, a use that none will ever regret. Give thyself wholly to them — He who devotes himself to these studies will be less taken up with the courtesies and pleasures of this world, and such matters as collecting books, shells, or coins, in which occupation many pastors carelessly waste a large portion of their life. Projiting — Maintaining by exercise. 16. Take heed — ^Hesychius explains, ajjjjly thyself; Job xviii. 2, mark; and so, too, the son of Sirach often. In them — Refer this to these things, ver. 15; or to what follows. Them that hear thee — [Rather, to all that is said before. Hut.'] Thou shall save — From being seduced, ver. 1 . T7tem that hear — With obedience. CHAPTER V. 1. Bebuke not — This pertains to what follows. An elder — A word denoting age here. As brethren — In like manner an old man ought to exhort the young men as children. 2. As sisters — This reverence greatly \)romoi en purity. 3. Honour — By kindnesses, ver. 17,18. Widows indeed — Place [repetition of a word to express an attribute of it] ; indeed excludes all who have children or who lead a life of pleasure. 4. [Nephews, lit., grandchildren which is used in the same sense by old English wTitei-s, and as late as Locke. See Richardson's Diet.] Let them learn — The sons ; or rather grandsons, for in the correlative progenitors only are mentioned. This is an elegant change of the 26 FIRST EPISTLE TO TIMOTHY. [chap. v. antecedent for the consequent : the consequent is that the widows remain alone amongst their own relations. First — at home — [Eng. Yer. does not render Ihiov, own.\ Before undertaking any public duty. To sheio piety at home — The same word [euo-e/^etv, to shew pietij] occurs with the accusative, Acts xvii. 23. The rule of piety is clear from the end of this verse. To requite their parents — Some consider this to mean the duty of widows who have a family ; and Pricseus compares with it the expression of Augustine with ]-espect to his mother Monica, She had requited her parents, she had treated her family with pious affec- tion. The well-known saying of the Roman censors about old bachelors agrees with this sentiment : " Nature writes in j'ou the law of begetting, as of being bom : j^our parents, by supporting you, have bound you, if you have any shame, to pay the debt of rearing grandchildren." Val. Max. But jxavdaviTwaav, let them learn, being t>f the plural number, shows that the duty of children and grandchildren is here treated of. Consequentl}' the widow in ver. 6, who has no children, is opposed to the widow who has children, because the former has none from whom she can receive requital, and therefore has all her hopes placed upon God alone. [Omit koKov kol, good and. Tisch., Alf.] 5. Desolate — The meaning of the word XVP°^^ widow, is here explained by bereavement. Trusieth — The antithesis is in ver. 4. Continueth in supplications — The antithesis is in ver. 6. 6. She that liveth in pleasure — James v. 5. Te have lived in pleasure and been wanton — Hesychius explains aTraraXa.v, to revel. Is dead while she liveth — This may be said of any wicked man, although he be alive and active, but especially of a widow devoted to pleasure. Although she may appear to herself to enjoy life, yet she is a living corpse, she is no longer of any value, naturally or spiritually, and conse- quently does not deserve any honour. 7. tliese tilings — Just spoken. They may be — True widows. 8. Provide not — With needful food and raiment. His own — Even out of his house. Tliose of his own house — For instance, especially a widowed mother or grandmother, at home, ver. 4. Many parents veil their avarice in this manner ; but here the duty of grandchildren is chiefly treated of, and this ought to flow from love, and not be opposed to faith. Hath denied the faith — Paul hopes that CHAP, v.] FJBST EPISTLE TO TIMOTHY. 2/ every Christian will provide for his mother. Faith does not do away with natural duties, but perfects and strcnf^tliens them. An infidel — Whom even nature teaches this, allhuugli he has never embraced the faith. 0, Under threescore years — This [Gr.] genitive depends on X^pa, ickhw, and not on the comparative, for, if it did, the latter would have been Ika-nwv, less ; eXarrov, at least, is used adverbially. So, too, Plato, rdXavra ovk eXarrov kKarov, at least a hundred talents. Threescore years — The antithesis is in ver. 1 1. Even virgins of this age might be classed with widows. But assuredly the apostle would not praise those who thrust their younger daughters into convents, there to remain fiom early youth until they die. Of one — ^Vho lias been legally married, or has had one husband, or one and afterwards a second. 10. Good worl-s — Gr. epyots KaXols. They are presently enumerated, including diligently followed every good tvork, where dya^os, good, is more than KaXos, lionorable, [Eng. Ver., good.'\ Have brought up children — Either her own or others', for the good of the Church. Lodged strangers— T\vAt she may be worlhy of public recompense from the Church for ner benefits to its members. Have washed the — feet — A Synecdoche [part for the whole] of the part, for every kind of meek and humble service. Tlie afflicted — With poverty. [Or in any way. J.//.] FoUoived — It is for ministers a}"ul men to lead in good loorks, Tit. iii. 8, 14, [where Beng. trans- lates Trpoio-Tao-^ai, to lead, instead of Eng. Ver.. maintahi] ; it is for women to folloiv up, by assisting to tlie best of their ability., Every good work — [W herever any good arises either near or at a distance, it is our duty to support it. If it were the duty of widows, who were subsequently glad to enjoy the assistance of others, how much moj-e does it be- come men, and those, too, in office ? Many serve their sons perhaps, their i-elatives, neighbours, or countrymen. But, in fact, they consider it no part of their duty to give anything to the unknown and to stiangers ; or if any case seems to be foreign to them, or a little remote, to attempt aught in its behalf; 1 Sam. xxv. 10. Who- ever has attempted a good work will experience this. r.G.-] 11. Refuse — Do not undertake their cause. The same word occurs. Tit. iii. 10. When they have begun to iva.v wanton against Clirist — lie speaks of ecclesiastical benefits. 28 FIRST EPISTLE TO TIMOTHY. [chap. v. The genitive depends on /cara, against : what aTprjvos is, see Ktjv. xviii. 3, '■^delicacies." Wantonness and Christ are utterly opposed. Christ — To whom they had wholly given themselves up. They icill — Their devotion being no longer entile. 12. Having — Certainly by this time. TJtey have cast off their first faith — Ilto-Ttv aOereLv, is not to keep the faith : comp. ver. 8. It is said to be their first faith — the faith of their early life before they were counted in the list of widows. Their second vows break this faith, and are opposed to it : com-p. first love, Eev. ii. 4. lo. They learn — wandering about — This participle is not put for the infinitive, but the class, learning, is blamed : then follows the species, they learn what is learned by going from house to house, that is, they pry into family aflairs. The Mimesis [use of the words of one reproved or refuted], consists in this, that they say they learn. For elsewhere only those things are said to he learned which are good. But these women learn by going about, they search out all things, and thence go' on to something worse. From house to house — 2 Tim. iii. 6. Tattlers —In words. Busybodies — Tn deeds. Speaking — This is construed with they learn. They spoak what they have learned. Which they ought not— lit. i. 11. 14. Tlie younger women — He does not add widows, fur the T^ridow in this place is properly one who remains a widow. And this injunction of the apostle is equally applicable to the unmarried and to widows who were not sixty years of age. The monastic system of nuns is utterly opposed to the apostle's whole meaning : neither does Paul write to Timothy about governing any society of monks, for theie weie not any. To marry, to bear children, to guide the house — Three stages of domestic life. Thus they will have abundant employment, and be free from idleness and curiosity. To the adversary — The word satan, Symmachus, in Ps. xxxviii. 20, denotes by a.vTiK€ijxai, to be opposed, and in the following ven^e Satan is mentioned : and yet here we may understand avrtKet/i-evos, adversary, of wicked men : comp. ch. vi. 1 ; Tit. ii. 8, 10. To speak reproachfidly — ^\ hich lungs to magnify the vices of a few, and to impute them to the whole Chuich and to its doctrines. 15. Already — A particle implying an appeal to experience. Some — \\ ho have rasblv made a profession of widowhood. CHAP, v.] FIBST EPISTLE TO TIMOTHY. 29 Are turned aside — And by so doing have given an oppor- nxnity for calumny. After Satan — Who drew them away from Christ. 16. Believe them — Ver. 10. Tlie Churcli — Believing the widows." Tliat it may relieve~'T\\a,t is, the Church. 17. Doiihle — On account of their age and office. The eldership inchides in itself veneration for age. Even Peter opposes the elders to the younger men, and still he speaks as if of an office, 1 Pet. v. 5, etc. Double, abundant, Eev. xviii. 6. Especially — Some therefore were able to rule, and to rule well, although they were not employed in word and doctrine, that is to say, in studying the Scriptures, and in instructing others. They who had been thus occupied, had less leisure for working and acquiring a fortune, and there- fore were worthy of compensation. 18. Tlie ox that treadeth, lit., ivhile treading. And — tvorthy — The apostle quotes this either as if it were Scripture, or as a proverb approved by the Lord, Matt. x. 10 ; Luke x. 7. 10. An elder — Ver. 17. Beceive not — Thus Timothy had judicial power in the Church, ver. 21, 24. Accusation — By the law of Moses, a private person might be cited, but could not be condemned by the evidence of one witness : Paul orders that an elder be not even cited ; for his innocence is less questionable, and he is more exposed to envy and calumny. 20. Tliem that sin — The elders convicted by witnesses. Hie rest are distinguished from these. Others, lir., the others — In the flock, either they who have committed the same sin, or fear lest they should commit it. Fear — Fit for those prepared to sin. 2L Before — Paul represents to Timothy the last judg- ment, in which God will be revealed, and Christ with angels will be seen; comp. 2 Tim. iv. 1. Nevertheless the words, face to face, do not imply that there is no reference to the present time, ver. 4 ; 2 Cor. viii. 2 1 . See ch. vi. 18, etc. [For Kvptov 'Irjo-ov Xpio-roP, the Lord Jesus Christ, read Xpurrov 'Irjcrov, Christ Jesus. Tisch., Alfl And the Lord — The article is not added, though soon after it is in reference to the angels. Consequently the title of God and Lord have relation to one subject ; comp. 2 Tim. iv. 1. Elect — An epithet quickening Timothy's reverence : elect, 1 Pet. ii. 6. Preferring, etc., lit., partiality — prejudice — A failing of one who determines, before the matter is 30 FIRST EPISTLE TO TIMOTHY. [chap. v. fully explained, v. 22, note. There should he judgment, not prejudgment, v. 24. By -partiality — Prejudice owing to hatred, partiality owing to favor. [We are often actuated by some liasty impulse, and treat this or that person either well or ill accordingly ; but we should act considerately, and con- sider what suits the Divine will. V. G.~\ 22. Hands — It was for Timothy to lay hands on the presbyters. Suddenly, lit., hastily — Without examination. Neither he partaker — This they do, who do anything hastily. [Especially, who admit unfit persons into the ministry, being held responsible for the consequences. Alf. In- deed, in this passage, the sudden imposition of hands is forbidden. Assuredl}^ in the other departments of life, the participation in others' sins is very common This Happens either before or after the act, in our thoughts, affections, gestui-es, words, writings, works ; by doing, omitting ; toward superiors, equals, inferiors, ministers, subjects ; a greater or less share of the sin fiilling now on the one side, now on the otlier. V. (?.] Ver. 24 shows this to be a sound exhortation, and a precept is added, which Timothy as a young man was to observe. Thyself — The antithesis is other men's : Timothy is admonished how to govern himself, while he is engaged in ruling others, and this parenthesis is an elegant imitation of the delaj'' that ought to intervene in such matteis. 23. No longer — A safe admonition, but with this proviso, heep thyself pure. 24. (Some — Not only is there a different estimate of sins, but of the men also who commit them. Sins — Their evil deeds, and hence their evil dispositions are to be known. Open heforehand — Manifest 6e/ore inquiry is made, (jr anything is determined concerning the men. Going before — Going before the perpetrator, so that he is instantly perceived to be unworthy of the imposition of hands. The antithesis is, follow after. To judgment — So- far as concerns the judgment to be formed of the men. Some — This has greater weight than if he had said a second time Ttvwv, some; some also their own sins follow. Follow after — Meantime we must wait patiently until the matter be dis- closed, and we must not inquire harshly. God, however, guides his faithful servant so that he may act and speak seasonably. The preposition eVt, after, implies no long interval. en A p. VI.] FIEST EPISTLE TO TIMOTHY. 31 25. That are otherwise — Which are not manifest beforehand. The expression found in Tccl. viii. 14, is remarkable, and at tlie present day should be specially noticed. Be hid — For a long time. Cannot — Although they who thus act may often wish to conceal their deeds. CHAPTER VI. 1 . Under the yoTce — Of heathen masters. The antithesis is, hid. ver. 2. Service, therefore, among the faithful is not a yoke. [It is better to lender, as many as are slaves under the yoke. etc. Hut., Alf] Count — In feeling and in con- duct. Tlieir own — Let them not turn away fiom them, and give themselves up to others. Confusion is forbidden. Worthy — Though lacking Christian viitue. Honour — Al- though not Christians. The opposite, desjnse, occurs further on. Tltat — not — For the masters would ascribe the cause of their contumacy to this; comp. Tit. ii. 6. 2. i?re//ire(i— And consequently equal. Are — The masters. Servants might seek a pretext for their disobedience, whether they had believing masters or not. Both sins are met. Do them service — h'emain in the household. [Render, because those loho receive the benefit are faithful and beloved. Alf.'] Are faithful and beloved — Understand, masters. Beloved, having felt the Divine love, and therefore showing love to their slaves. Partakers of the benefit, lit., subserving the beneficence — Beneficence is the beneficence of God, as tlie ■word, name. Spirit, lorath, stand for the word of God, the name of God, etc. Believing masters, as benefactors, are subservient to this beneficence. Believers feel the heavenly beneficence towards men, and are subservient to it; for instance, masters towards their household, and through their household towards others. Consequently this teaches believing ma.sters their duty : the seventeenth verse teaches it also. 3. Teach otherwise — The antithesis is, teach, vei'. 2. The conclusion answering to the beginning of the discourse, oh. i. 3. 4. He is proud, hnoiving nothing — Ilarpocration : T€-n;<^w/i.ai for iixfie/SpovrrjiJiai, I am gone oid of my senses. Knowing nothing — Although he lays claim to Icnowledge : comp. ch. i. 7. Doling about — The antithesis is wholesome, ver. 3. Strifes of words — Note on 2 Tim, ii. 14. Whereof cometh — 32 FIRST EPISTLE TO TIMOTHY. [chap. vr. 2 Tim. ii. 23. \_For Ipts, strife, read cpei?, strifes. Tisch. (not J.Z/.)] Strife — Tit. iii. 9. Evil 'Hirmisings — By which those are deemed envious who do not instantly agree to all things. o. Perverse dispiUings — Gr. 8ta7raparpt/3at. ALarpt/Sr], a scholastic disputation. Uapa being inserted, gives an obnoxious meaning, as KaraKOfir], concision, for TrepLTOfxy], circumcision, Phil. iii. 2. It is opposed to consent, ver. 8. Perverse dis- putings — Which are only suitable to men of corrupt mind, 2 Tim, iii. 8 : men of corrupt minds. Supposing — Since they think, for there is not an and put before it ; comp. Kom. ii. 18, 20 ; 2 Tim. ii. 21 ; Heb. vi. 6, where there is a similar use of the participles. That gain is ^od/mess— [That is, a source of gain, gainful trade. Hut., Alf Peng., Godliness is gain, correctly, not as Eng. Ver., gain is godliness^ given for the sake of procuring property. [Omit acf^La-Taa-o ano tS)v tolovtwv, from such loithdraw thyself. Tisch., Alf] 6. But — is — He does not altogether wish to deny that godliness is gain. Great — For it brings contentment, a mind contented with its lot,, a thing unknown to others. With con- tentment— The companion of piety. Gain — A profitable mode of life. 7. We brought — Understand, and yet we have obtained life; see Matt. vi. 25. Nothing — When a man is born he con- sists of soul and body : everything else is strange and ex- ternal to him. Certain that — A declaratory form. Carry out — W^hy then do we heap up so much riches ? The only matter of importance is to have a journey free and unem- barrassed, until we can reach our native land. 8. Having — It is distinctly affirmed that we shall have thm. Food — Gr. Siarpo^as, by which we may be supported in the meantime. Aia has this force. Raiment — And a house as well. Therewith— Th.o\\^ money be wanting, ver. 10. Content — Truly, we shall have enough in fact, why not in feeling too ? 9. That icUl — This ivish is an enemy to the mind content with its lot; it is not wealth itself; rich men, therefore, are not ordered to cast their wealth away, ver. 17, 18. Be rich — Have more than food and raiment. ' Fall into — drotvn — A sad anticlimax. Temptation — This is a Paronomasia [play upon words]: •n-OjOicTjU.os, gain, Tretpacr/j.6^, temptation. Temptation is opposed to food and to faith : a S7iare, to clothing and to righteousness : lusts, to a contented mind. A snare — Thus CHAP. vi.J FIRST EPISTLE TO TIMOTHY. H they do not find any gain. Destruction — Of the bod}'. Per- dition— Of the soul also: comp. of all, ver. 10. This is opposed to great gain, ver. 6. 10. Tlie love of money — If money is loved for itself, it is no longer used to obtain food and raiment. Of all evil — Since it destroys faith, which is the source of every good. At first sight, the love of money appears to take away the support of many crimes, luxury, wantonness, etc. ; but in reality it is the root of every evil. All evils, ver. 9, are included under temptation, a snare, lusts, destruction, perdition; although the article twv, the (evils) [not ren- dered in Eng. Ver.], does not properly relate to this term, but, as usual, is added to Traj'Twv, all, to increase the eifect; it is without its relative force. Wliich — Money. Some— The Ephesians, ch. v. 15. Coveted after — Oh. iii. 1, note. With many sorroivs — Of the conscience, grieving that wealth has been ill-gotten ; of the mind, urging us to lay up more. Faith is the remedy for these sorrows. 11. 0 man of God — So the Septuagint, for the Hebrew, man of God, that is, a prophet, a messenger of God to men, removed from earthly things. Flee these things — After the parenthesis, he resumes the subject from the end of the fifth verse. ■ Thus these things refers to ver. 4, 5 : for each causes a marked antithesis : to which belong Jlee, follow. Righteousness — This embraces all the rest, and is again found in the first place, 2 Tim. ii. 22. Godliness — The antithesis is the abuse of godliness, ver. 5. Faith — love — The antithesis to these is envy, strife, ver. 4. Patience — By which even calumny is endured, ver. 4. Meekness — By which evil surmisings are conquered, ver. 4. 12. Tlie good fight — An antithesis to strifes of icords, ver. 4. [Of faith, lit., of the faith, Alf] Lay hold — As something close at hand. Leave to others their own questions, ver. 4. A change of the consequent for the antecedent, with the argument drawn from what is easy. The same expression occurs, ver. 19. A simile from the race-course • comp. 2 Tim. iv. 7, etc. TJiou art called and hast prof essed — The divine calling and the confession of the faithful are correlative. Each of them happens at baptism. [But the allusion here probably is to some confession of Timothy under persecution. Comp. ver. 13, end. Hut. If at any time thou hast made a promise to God, he himself considers that thou art bound to him ; and that is a special VOL. III. 1) 34 FUiST EPISTLE TO TIMOTHY. [chap. vi. favour. F. G. Omit koI, also. Tisch., Alf.'] A good, etc., lit., that good profession. — [Concerning the kingdom of CJirist, ver. 13. F. G.] So, too, in the following verse. But the words are not the same : Thou hast professed, with the assent of witnesses : He witnessed, without Pilate's assent. Before many witnesses — Who would witness against you if you fell away. 13. I give thee charge — See how great is the duty r)f preaching the Gospel; 2 Tim. iv. 1. Wlio quicJceneth all things— Hept. Neh. ix. 6. The creation of all things, mentioned here, is presupposed. A part of the hymn is expressed, and the whole is implied. The power of God animates thee, too, 0 Timothy, in thy duty, and will raise thee up again to life eternal. Witnessed — The confession of Christ animates all confessions. To witness a confession was for the Lord, for Timothy to confess a confession. Before Pontius Pilate — A well-known period of time. [That (confession) — not rendered in Eng. Ver. All Christians knew from Himself what he taught of his kingdom, ver, 15.] 14. Without spot, unrehukeahle — The masculine gender. Until — The faithful used to set before their minds the day of Christ as approaching : we are in the habit of setting the hour of death before ourselves. Appearing — This word is of frequent occurrence in the 2nd Epistle to Timothy, and in the Epistle to Titus. 15. In his times — Notice the plural number, which does not diminish the shortness of the times very much : His, of which the scheme, power, knowledge, and revelation are in his own power. So tStos, his own, ch. ii. 6 ; 2 Tim. i. 9 ; Tit. i. 3. A Divine reservation. JEfe shall shew — To he shewn is said of that which existed before. God will shew him (Acts iii. 20) ; a most splendid encomium here follows, involving the glory of Christ itself. The blessed and only Potentate — Here are two predicates: the first, with the addition of only, is treated of, ver. 16; for the words /j-aKa- ptos, blessed, and aKi/paro?, only, have the same root, and mean immortal ; hence honour is due to him : the second is treated of further on in this verse, hence is due to him everlasting poioer. This is why, when a confession of the Gospel is in question, men in power, and the death they threaten, should not be feared, ^'o eternal poioer is mentioned, Kom. i. 20. Of kings — Of Lords — Spiritually and politically. CHAP. vi.J FIFiST EPISTLE TO TIMOTHY. 35 16. Only — This term was properly deferred until now, because another similar expression follows, no man, nor. Hath — And therefore will give us. Immortality — The adjective aOavaro^, immortal, does not occur in the Kew Testament, we find a(f)6apTo<;, ineorruptihle. Neither a6avaro<;, iramortal, nor adavaaia, immortality, is found in the Septua- gint. The Book of Wisdom, written in Greek, has both. UgU — After life, there is a direct notice of light. No man — So Exod. xxxiii. 20 : what is denied to men, John i. 18; 1 John iv, 12, will be the lot of the saints ; Matt. v. 8 ; 1 Cor. xiii. 12; 1 John iii. 2; Eev. xxii. 4. Can ap- proach unto — No creatures, except in so far as they are admitted by him, and he goes out to them. 17. Tliem that are rich — There were many rich men at Ephesus. This Appendix of the Epistle is of great im- portance. Trust — This evil trust, strengthening their grasp upon wealth, checks the enjoyment, which St. Paul presently mentions. Uncertain riches, lit., the uncertainty of riches. Uncertainty — AVe ought not to rely upon riches, because the.y are most uncertain for the time to come. [Upon, or] in God — Gr. evri T(3 ©£w. [So many manuscrijits, but see below.] Thus the antithesis to the woids in uncertain riches is more strongly marked. Trust, leaning upon God is strong. [Omit Tw twvTt, the living, read kv rw ©ew, in God, Tisch.. Alf] Bichly — For else no man would be rich. To enjoy — Enjoy- ment is in giving, not in hoarding. Idleness ought neither to pertain to a man, nor to his resources : James v. 2, 3. 18. Do good — To be rich in good worhs follows this dili- gence : ayadov, good, and KaXov, good or honorable are not the same in meaning; a.yaOo<; implies blessedness (comp. Mark x. 18, note): KaXos implies beauty. Ready to distribute — In imparting, individually. Willing to communicate — By lending, and contributing to the common lot, with many. The I'ich are generally best pleased with a division of proceedings, plans, and property, and are haughty and insolent. 19. Laying up in store for themselves — The best investment for the future. The antithesis is, willing to communicate. So Tob. iv. 10, be not afraid to perform ivories of charity, for thou icilt lay up for thyself a good deposit for the day of necessity. Otherwise the rich gather riches not for themselves, but for others. To collect by giving is a pleasing Oxymoron [union of contradictories]. The preposition utto in aTro6r]aavf>i'CovTa<;. Iwjing up in store, possesses great force, apart for a distant v2 36 FIBST EPISTLE TO TIMOTHY. [chap. vi. time. A good foundation — An elliptical apposition, laying up a treasure, that is, a good foundation. The metaphor is ciimulative, as in Ps. xxxvii. 6, as is explained hj Gejer. He calls works of beneficence a good foundation, and to this is opposed the uncertainty of riches, ©cyaeAtos, foundation, on which we depend as on a security. Against the time to come — The antithesis is, in this world, ver. 17; com^). ch. iv. 8. May lay hold — As if escaping from shipwreck. A merchant having been saved from shipwreck, finds his property sent home before him. A contest is mentioned, ver. 12: the expression is the same, bx:t the figure different. [For aldiVLov, eternal, read 6vT(i>v, with, occurs three times; namely, with Christ; o-waireOdvofjiey, we be dead with, of those who hope for life. 12. We suffer — The present tense: it means something more pointed and significative than to die : therefore there is also a reward beyond life, the Mngdom. If loe deny — With the month. He also — Christ. 13. If we believe not — With the heart. The denial is placed first, for it quenches that faith which did once exist. Ahideth faithful — -This expression, when compared with, He will deny, affects the believing reader most deeply and unexpectedly : He remains faithful to hiDiself, towards us, who are unlike him. [It is then our own fault, if we fall into sin. V. 6r.] With this corresponds the following axiom, He cannot deny. So in Deut. vii. 9, 10, he is praised as the faithful God, who requites the just and takes vengeance on them that hate him. He cannot — This impossibility is praiseworthy, Jer. xliv. 22. 14. Of these things — Which you have heard from me, ver. 2, Put them in remembrance — Those over whom you are set ; Tit. iii. 1. Before the Lord — Comp. note on 1 Tim. v. 21. Strive not about loords — This does not mean a battle about words, but one carried on by words, ver. 23, 24, about affairs of the greatest consequence, ver. 17, 18. Comp. Acts xviii. 15. To nop-ofit — Understand, 6v, which is, the accusative absolute, as in Luke xxiv. 47. 'E^vxprjaTov, meet for use, ver. 21, is in harmony with this phrase. To — Not only are they un- profitable, but they are also injurious and subversive. 'Etti, to, marks the consequence, as in 1 Thess. iv. 7, not to uncleanness. Subversion and edification are opposed to each other. 15. Study — A word consonant to the whole character of this epistle. TJiyself — An antithesis to ivorlc, of which the kindi-ed term is workmen. Approved — Approved to God ; not reprobate unto every good worh, Tit. i. 16, but having his work perfect, James i. 4. According to Hesychius, SoKt/xov, useful, perfect. A loorhnan that needeth not to be ashamed — To whom thine own conscience cannot cause any shame. The Scholiast who is quoted by Priceeus with favour, explains aveiraia-xvTov by 7rappr)aLa(6fji€vov, speaking freely : comp. Phil. i. 20. Then follows rightly dividing, that is, one who will extend the cHAi'. n.] SECOND EPISTLE TO TIMOTHY. 47 word of truth amongst others. Bighily dividing, lit., handling — Many fancy that the idea of cutting is implied here ; but the Vnlgate translates it admirably, rightly treating : comp. Se]tt. Prov. iii. G, xi. 5, opBoToixCtv 68ov<;, just the 8amo as in Latin, viam secare, to travel a road. Paul's meaning is, that Timothy must prepare a straight course for the word of truth, and guide his own walk by it, without turning either to the right or to the left, teaching no other doctrine, 1 Tim. i. 3 : and thus the antithesis of the phrase, u-ill go fonvard [Eng. Ver., increase'], ver. 16, is perceived more easily. [The meaning seems to be simply to treat rightly ; truthfully, without falsifying. Hut., -4//.] The word oftnith — Soon after comes the antithesis Kevo(pwvLa^, babblings, of which compound the first part, empty, is op- posed to tridh ; the last part, loudness of voice, to tlie icord of gentleness. 16. Shun — The same word. Tit. iii. 9, has the same force as in 7reptytVo/xat ; but Tt^piyivofxai [I am over and above, I overcome, I get the better of another'] signifies separating and overcoming ; 7repuo-Ta/i.at, the state or condition. Timothy had never entangled himself; therefore Paul urges him to constancy : remain thou separate. The (babblings) — ■ Eng. Yer. does not render the article. So ver. 21, 22, by Anaphora [repetition of words at beginnings]. Therefore, profane vain babblings, which foster great eirors, are not the same as questions concerning useless things : — the one is pernicious, the other useless, Tit. iii. 9. They will increase, lit., advance — That is, they who utter such vain babblings. To this refer their, ver. 17. It contains a Mimesis [use of an opponent's words in rebuke or refutation] as after- wards in the expression will eat. Such men, in their own opinion, are advancing in sacred things. The future is taken literally, for it is a prediction, as in will eat in the following verse ; comp. iii. 1. To more ungodliness — So l-\ TrXelov KOLiaaq 7rpoliaiVf.tv, to advance more in vice. Diodorus Siculus. 17. Eymenceus — Who was persevering; comp. 1 Tim. i. 20. And Philetus — WIkj was his companion. 18. The resurrection — It may be that the Ephesians had found a pretext in Paul's epistle to them, Eph. ii. 6. (Tement of Alexandria says, that the defamers of marriage interpreted the resurrection, Lulce xx. 3."), with reference to this life. [So the hope of everlasting life was taken away 48 SECOND EPISTLE TO TIMOTHY. [chap. ii. V. G^ Overthrow — A figure drawn from a foundation, a house ; see the following verses. 19. [Render, Nevertheless God's firm foundation standeth. Eng. Ver. is ungrammatical. Alf] Nevertheless [Beng. renders indeed] — sure— The antithesis is, overthrow, ver. 18; by all means add the note on 1 Tim, iii. 1 5. Indeed has its conclusion in 8e, but, ver. 20. The foundation of God — Foundation, that is, the thing in question ; as, for instance, in a contract. The foundation of God, in which his people trust, so that they cannot be cast down, is the firm and steadfast faithfulness of God himself [Rather, the church, founded by God. Hut., Alf., etc.] Standeth — He says to stand, instead of to remain unmoved, as a sentence is said to stand. The word depart answers to this. Paul gives the force of the [Hebrew word for] tohe sure. Seal — In former times sentences were frequently carved on seals. Tins — To which all the rest of the ^'erse relates. Tlie Lord hnoioeth — - God has loohed upon and Ttnoios them that are his, and draws his saints near to him, Numb. xvi. 5. He Anows his own lovingly, and does not cease to know them, but always keeps them for his own ; he will make known, Numb. xvi. 5. And — Observe, says Petit, that from what Paul says, it is evident that the seal was graven on both sides ; for on one side of the seal is, the Lord Jcnoweth, etc. : and on the other, let him depart, etc. Every one that nameth — Christ as his Lord: comp. note on Acts xix. 13. This is done by preaching, Jer. xx. 9, and by praising, Ps. xx. 7. The name — On the name of the Lord, on the Lord knowing none but his own, on unrighteousness, comp. Matt. vii. 22, 23. [For XptcTToD, Christ, read Kvptov, the Lord. Tisch., Alf, etc. So Beng.'] Depart from iniquity — Numb. xvi. 2(3 : be separated from the tents of these wicked men. Paul puts the abstract, injustice, for the concrete; comp. ver. 21, if a man by purging himself shall go forth from these ; and at the same time he refers to Isa. Iii. 11, Depart ye, Depart ye, touch no unclean tiling; be ye clean that bear the vessels of the Lord. The imperative, let him depart, pronoimced in the name of God, signifies a power of departing, the happiness also of those who do depart. 20. Great — Such is the Church. Of gold and of silver — Of valuable materials, hard and able to endure fire. Of wood and of earth — Of less valuable materials, frail and unable to bear the fire. Some — some — The one, of gold, to honour; OUAP. II. j SECOND EPISTLE TO TIMOTHY. 49 (lie other, of wood, for other purposes. A vessel made of gold may indeed be applied to dishonovirable purposes, and one of wood, to such as are honourable ; but this is not lilioly to occur in a well-regulated household. Members tif the Church who are inferior in gifts and grades of faith and sanctification are not vessels for dishonor and no one ought to iiurge himself from these. 21. If a man therefore — Timothy, for instance. Purge himself from these — By purging himself shall go forth from the number of those dishonoured vessels. The active voice combined with the reciprocal pronoun denotes the full and free power possessed by the faithful. For honour-^p-epared — \\ e have four classes, the first of which is illustrated by the second, and the third by the fourth. Therefore and connects the two pairs. Comp. iii. 17, perfect — thoroughly furnished. Sanctified— H\s own, fully consecrated to God. [Omit /cat, and. Tisch., Alf^ TJie master — God, whose house Paul calls the Church, in his epistles to Timothy. Every good work — Ch. iii. 17; Tit. i. IG. 22. Youthful — ^In which the young indulge, 1 John ii. 16, note ; these vices are opposed to pmrity of heart, mentioned lower down and at ver. 21. Paul had already warned Timothy against old women s fables, and against the drink- ing of icater, 1 Tim. iv. 7, v. 23 ; now he restrains him from the other extreme, youthful lusts. Righteousness — Placed first, and opposed to iniquity, ver. 19. With — Construe with ^eace. [But Eng. Yer. puts a comma after peace.'] Zeal for a holy cause is holy, Kom. xii. 9 ; 3 John 11. Tliem that call on — Comp. ver. 19, note; Acts ix. 14. The Lord — Christ. Pure — ^ (ir. 21, purge. Lust is opposed to this purity ; it is attended by righteousness, faith, love. 23. Foolish and unlearned — ^For thou oughtest to instruct, ver. 25, and be wise, iii. 15; comp. foolish. Tit. iii. 9. Strifes— Tit. iii. 9. 24. Must not strive — Should not be bitter in argument. Gentle, apt to teach : patient, instructing — A Chiasmus [cross reference]. The servant of the Lord ought to be gentle towards all, and then will he be apt to teach ; but he should be patient towards adversaries, and then he will be able to instruct : he should neither attack nor resist ; he should be gentle, so as not to give rise to evils ; and patient, so that he may endure evils. Apt to teach — This not only denotes VOL. III. E 50 SECOND EPISTLE TO TIMOTHY, [chap, hi fitness and ability to teach, but also patience and diligence. For we must hold fast, Tit. i. 9, note, ana that, too, with gentleness, James iii. 17, and perseverance, Acts xx. 31, ill all long-suffering and doctrine, oh. iv. 2. Patient — Enduring evils. There is need of zeal at times, but of gentleness always. 25. If peradventure — Gr. fx-qTrore.. M.rj, interrogative : with this expectation, if at any time, etc. God loill give them — For this is beyond the power of man. A motive for patience. [He who tries to nse violence, is proportionately unsuc- cessful: nor yet should he yield to inactivity. V. G.] Repent- ance— This goes before acknoidedgment. To — So ds, at, in the following verse. 26. May recover — This is dependent on if peradventure : if they may awake, and shake off sleep. Out of the snare — Two evils, captivity and sleep : two good things, awaldng and deliverance. A concise expression. Taken captive — Luke V. 10; taken captive willingly. By him — By the servant of the Lord. [But this cannot be, as a^iToC, him, must ]-efer to SiafSokov, the Devil. Rut., Alf] Wherever God goes first, ver. 25, the work of his servant prospers : God routes them, liis servant rescues them. At his — Construe with, they may recover. 'Ek, out of, signifies the starting point, ets, to [Eng. Ver., at'\ the goal. The one is, oppose themselves, ver. 25, and the snare of the devil, ver. 26 ; the other is the acknowledg- ment of the truth and the tcill of God. Sis — God's. [Eather, the devil's. Hut., etc.] TFiiZZ— Free itself, and conferring freedom ; 1 Pet. iv. 2. The antithesis is from the snare. PaTil himself was awakened to the wUl of God; Acts xxii. 14. CHAPTER III. 1. This knoio also, lit., hut know this — The apostle writes plainly, 1 Tim. iv. 1. In tJie last days — Which had begun even then, ver. 5. A similar expression is found, 2 Pet. iii. 3, and Jude ver, 18. Shall come — Unexpectedly. The future, with respect to former prophecy. Perilous times — When you will be able to find with difficulty your proper path of duty. 2. Men sliall he — Such shall he of higher rank than ever and more numerous in the Church, ver. 5. They shall bo even worse than those who had abused the light of nature CHAiMii.l SECOND EnSTLE TO TIMOTHY. 5 1 alone, Rom. i. 20, etc. Lovers of their own selves — The fir.st }i)()t t)f evil. Covetous — The second root. JJisohedient to parents — 'i'he character of the times is to be gathered mainly from the behaviour of the 3'oung. Unthankful — A grateful mind is next to filial affection. 0. Incontinent — fierce — Rash and easily yielding. De- spisers of those that are good — The antithesis is a lover of (jood, Tit. i. 7, note 3. -t. Heady — Rash, headstrong in action. High-minded — 1 Tim. \'i. 4, note ; as if a man were so stifled with smoJce as to be no longer in his right senses, for such does pride cause men to be. Lovers of pleasures — An epithet of the Epicureans. Pleasure destroys the love and sense of God. 5. Form — Outmard appearance, but still having some mw^xdi principle of godliness. [Having repudiated the power — not denying, as Eng. Ver. Alf] Turn away — TpeVerat, he turns, he is forced to flee : aTroTpeTrerat, he turns away, he retires voluntarily. Lustathius. 6. Of this sort — See preceding verse. They — He plainly points them out. Which creep in — Privately. Silly women — Who are presently described as like those in ver. o. With divers lusts — Of the mind and of the flesh, iv. 3. The very variety is a source of pleasure. 7. Learning — Curiously. Never — Whence they are easily led capitive, ver. 6. 8. Jannes and Jamhres — Eusebius, i. 9, Pr^p. Evang., quotes the following passage from Numenius, a Pythagorean philosopher: "Jannes and Jambres, supposed to have been Egyptian sacred scribes, men possessed of great skill in magic, when the Jews were driven out of Egypt," etc. Jannes and Jambres were well known names in the time of i'aul, for they are constantly mentioned in the ancient books of the Hebrews as two of the principal magicians amongst the Egyptians. Hiller, who is a very keen ('l)server, says that, according to the Abyssinian language, Jannes means a jester or trickster, and Jambres, a juggler ; and he considers it probable that in the course of time the appellatives became proper names. If they were simply proper names, we may still believe that formerly tbcy were intermediate terms, indicating the profession of the art itself; comp. Acts xiii. 8. Withstood Moses — By emulating his miracles, at least to some extent. liesist — • V 2 52 SECOND EPISTLE TO TIMOTHY, [chap, ui, The antithesis is, shall suffer persecution, ver. 12. Beprohate — Having no poiver to prove : comp. Eom. i. 28. 9. They shall proceed no further — Not so as to lead others astray, although they and those who are like them shall proceed to worse, ver. 13. [But in eh. ii. 16, 17, we are told that error shall extend. But here he is looking to its final extinction ; as Chrysost. " Even though error flourish for a time, it shall not abide to the end." Sut., Alf.'\ Malice often sinks deeper in when it is unable to spread itself. Folly — Although they may seem to themselves icise. Theirs — Ex. vii. 12; viii. 18; ix. 11. A very heavy punishment is denoted by the apostle's moderate expression, in a matter that was notorious. 10. But thou — An antithesis: so, too, after a new de- scription of evils, ver. 14, ch. iv. 5. Fully hnoion, lit., thou hast followed — After the perseci;tions here mentioned, Timothy became Paul's companion, Acts xiii. 50 ; xiv. 5, 19 ; xvi. 3. This word is used with great propriety, as in Luke i. 3. So Antiochus of his son : I am persuaded that he, understanding my mind (Gr. following) ; 2 Mace. ix. 27. Purpose — His purpose for the future follows his rule of life: comp. Acts xi. 23, note; and long-suffering follows upon faith, as in Heb. vi. 12 : patience follows love, as in 2 Thess. iii. 5. 1 1. At Antioch, Iconium, Lystra — Acts xiii. 14, 51 ; xiv. 6. Wliat — Olos, how great, marks the importance of the subject : 1 Mace. V. 56, he heard the valiant and icarlike deeds, how great things they did. What persecutions — The repetition of the noun after another has intervened, gives clearness and weight to the narrative. Persecution and affliction are species and genus : persecution is, properly speaking, the act of driving a man from one city to another, or of attempting to appreliend him when he tlees ; but affliction is any kind of calamity, as the stoning of Paul, etc. / endured — The distinguishing mark of an apostle. Delivered —To be miraculously preserved is another mark : Ps. xxxiv. (xxxiii.) 17, He delivereth them out of all their afflictions. The I/OjyZ— Christ. 1 2. Yea and all — All, and they alone. To have persecutors IS the tliird mark ; so far should persecution be from offending any one. When persecution commences, it Is not evident that it is the mark of an apostle, but it is made manifest at last by the help and the endurance. Hence the CHAP. III.] SECOND EPISTLE TO TIMOTHY. S3 third mark of an apostle, patience, which the apostle values and prefers above all others. Everything may be taken from a man, so that he may bo utterly mined ; but if he has but patience, all things are preserved. From this Timothy might gather that he, too, would have to suffer persecution. There is a similar transition from 1 'uul to all godly men, ch, iv. 8. TJtat will — Gr. OeXovres. Consider, then, whether you are willing : comp. intending, xiv. 28. Even a determined will has a beginning. Lice godly — The whole energy of their life is devoted to Christian piety, Phil. i. 21. Uve—Ho pass life. Gal. ii. 14. In Christ— Out of Christ godliness cannot exist. [Indeed the world easily wears such a mask of religion as depends on itself ; but the piety which flourishes directly from Jesus Christ, is very obnoxious to the modern Christians, who have no token of good, just as it was to the Jews of old. V. (?.] Sliall suffer persecution — And they will not refuse to do so, Gal. v. 11. Tliey shall wax worse, ver. 13, answers to this future. 13. Evil men — The antithesis is godly, ver. 12. nAai/w- fx.cvoi, with a middle signification, who permit themselves to he seduced. Seducers — Enchanters, like the Egyptians, these were TrXai/wvTcs, seducers. Shall ivax — So that none will persecute them, although they will persecute the pious. Deceiving and being deceived — Pie who has once begun to deceive others does not recover from that sin easily. He also embraces other people's errors with greater facility. 14. But — thou, — Whatever they may do. He resumes the thread of his discom-se from verse 1 0. Hast been assured of — nto-Tooj, I confiiTa a fact, or strengthen the mind : ev ols eirLarwOrjs, in lohich thou hast been rendered faithful and firm [out of the Scripture, ver. 15. V. 6r.]. Comp. Sept., Ps. Ixxviii. 8, 37, Tria-rovcrOaL, to he steadfast. Knoicing — and that thou hast knoion — ^A double Etiology [assigning of a reason], the first part of which relates to in the things which thou hast learned, and the second to thou hast been assured. There is a similar construction, 8ta — koL on, hecause^that, at John ii. 24, 25 ; also imyvov^ — koL oVt, hiowing — and be- cause. Acts xxii. 29. [But this is wrong, and Eng. Ver. connects properly, knounng of whom — and (knowing) that, etc. So i2"w<., etc.] Of whom — Paul, an approved teacher, ver. 10, 11. 15. And — After Paul's death, Timothy is still more 54 SECOND EFISTLE TO TIMOTHY, [chap. hi. l)Ound to ilie Scriptures. Paul does not bind Timothy to himself alone ; he orders him, as his son in the faith, to use the Scriptures. This should have weight with those who are so devoted to their teachers as to admit nothing outside their usual ken, although it may be presented to them from Scripture. Sometimes a feeling of slothful mental satiety and self- complacency creeps over men, under the assumed title of steadfastness and sobriety. From a child — The most tender age is best suited for assurance. Faith may be impressed upon it, diffusing firmness throughout the whole of life. The holy Scriptures — The books of Moses and the prophets. For these alone were extant when Timothy was but a child. Thou hast known — Since your mother instructed you, ch. i. 5. Which are able — [Beng., loere able, incorrectly. So Hut., etc. The particle, says Beng., acquires a preterite force from thou hast hwwn.'] This ability denotes sufficiency and perfection. To make — loise — An ex- }iressive phrase, of which the antithesis is folly, ver. 9. TJtee — As though they had been written for thee only. Unto salvation — -Your own and others' too. Through faith — ■ The unbeliever does not obtain wisdom ar-d salvation. Through is to be construed with salvation; [better with make thee wise. Alf.']. 16. All Scripture — Holy Scripture in all its parts. In all his later epistles, Paul recommends the Scriptures to the utmost of his power. Given by inspiration of God — This is not a part of the subject (for what Scripture Paul means is everywhere evident), but of the predicate. [But Alf. takes it as subject, every scripture given by inspiration of God is also profitable, etc.] It was divinely inspired, not only when it was written by God, who breathed into the writers, but also whenever it is read, by God breathing into the Scriptiires, and the Scriptures breathing forth Him ; hence it is so profitable. For doctrine — Doctrine teaches the ignorant ; reproof convinces the erring and prejudiced ; correction calls a man back from Avrong to right; training [Eng. Ver., instruction'] in righteousness actually instructs; ch. ii, 24; Sir. xviii. 13. 17. The man of God — Note on 1 Tim. vi. 11. May he per- fect— In his duty. Unto all good ivorks — The various kinds of which are enumerated, ver. 16. For the man of God ought to teach, reprove, correct, train or instruct ; comp. iv. 2. TBut this is too limited. Yer. IG shows what Scripture CHAP. IV.] SECOND EPISTLE TO TIMOTIIT. 55 accomplishes, not in duties toward.*! other.s, bxit for the man liimself who uses it. The phrase, every good work, i? ireneral. Iluf.'] Throughh/ furnished — By the Scriptures. He ought to be thorougldy j-ierfeded, and then he will become perfect. To hccome and to he are different. CHArTER IV. 1. [Omit ovv lyli, therefore (T). Tisch., Alf] Tlierefore — This in inferred from the whole of eh. iii. I — Whom thon knowcst, ch. iii. 14. [Omit tov Kvplov, the Lord, and read XptcTTov 'Irja-ov, Christ Jesns. Tisch., Alf] Tlie quich and the dead — Paul was about to die, but Timothy was to survive. [For Kara, at, read /cat, and. Tisch., etc. Render, I adjure thee before God, etc., and by his appearing and hingdom, etc. J.//.] At — \Maen he shall appear ; Kara, at, relates to time, Heb. i. 10. Appearing — 'E7rt(^av€ta kol ftaa-iXeia, is a Hen- diadys [i.e.. appearing of his hingdom] : cVt^aveia, appearing, is the revelation and rising of the kingdom, 1 Tim. vi. 14, 15. [An error ; each has place in the adjuration. Alf.] 2. Be instant — Urge. la season, out of season — Gr. evKaipw^, aKatpojs. Pricjeus takes this word adverbially as meaning assiduously, or at every time. He has collected many instances of similar usage, which, however, do not all involve the same principle. What the apostle means is this : Be instant at ordinary and proper times, and beyond these, whether it be or be not convenient to thyself or to thy hearers, night and day, Acts xx. 31. Reprove — rehuhe — There is an appropriate omission of the conjunction. This passage does not oppose long-siiffering, but, on the contrary, requires it. Doctrine — See note on ch. ii. 24, 3. Will come — And now is, ch. iii. 1, note. Doctrine — This is followed by the concrete, teachers. Whoever despises sound doctrine, soon abandons sound teachers. Lusts — In which, much against their inclination, they are interriipted b}- true teachers, and for which they seek a seasoning in the sweetness of a laxer doctrine. Shall they heap up — Gr. iTTiaopeia-ovcri. A very significant compound, signifying abundance. Variety pleases men of itching ears. 4. Turn away their ears — A man's ears will not bear with teachers that oppose the lusts of the heart. 5. Watch — in all things — So as never to fall asleep. So -€pl iravra, in all things. Tit. ii. 7. Tlie work — 1 Tim. iii. 1. 5& SECOND EPISTLE TO TIMOTHY, [chap, iv Do — The joumey to Paul is specially included. Of an evangelist — A noble appellation. Mahe full proof of lit., fulfil — Gr. 7rXr]po4>op7]aov. By resisting them and coming to me. The same word occurs, ver. 17. 6. For /—A reason for influencing Timothy to his duty, — Paul's departure and blessedness. Tlie end crowns the ivorh Now — As in 2 Pet. i. 14, the time was made kno\\Ti to Peter, so now to Paul. Ready to he offered, lit. and better rendered. I am being offered — See note on Phil. ii. 17. Of my departure — Phil. i. 23, note. 7. A good fight, lit., that good fight — Comp. note on 1 Tim. vi. 12. The faith — What has been twice figuratively named is now mentioned for the third time without any figure. I have Tcept — To the end, Eev. ii. 10. 8. Henceforth — What a glorious particle ! — the decisive moment is come at last. Paul, at the instant of his de- parture, contemplates his three states : (1) the i3ast, I have fought; (2) the present, there is laid up; (3) the future, the Lord will give. There is laid up — Labour and danger are vanquished, and that for ever. Bighteousness — For which 1 have fought. The righteous refers to this. A crown — [Better the crown. Alf] The croion was given after wrest- ling, limning, fighting. SJiall give — With this the word righteous agrees, 2 Thess. i. 6, 7. Tlie Lord — Christ. Of whom also, ver. 1, 14, 17, 18, 22. In that day — I do not know whether Paul was acquainted with the first resi^r- rection, and claimed some such reward for himself. That day is the last — the great day of judgment. Then at length will the elect receive a large accession of ghuy, 2 Cor. V. 10. This passage must be understood gene- rally. There is no reason why those, who have been par- takers of the fii-st resurrection, should not also receive a croivn on the last day, and be commended again in the gTeat general assembly. The hrethren. Matt. xxv. 40, will be far fewer than the others who benefited them, and so it is taken for gi-anted that a favourable sentence is passed on them. To me — An individual application. To all — This fills up Paul's cup of joy, and urges Timothy onward. Many of them had been won by I'aul. That Zore— Gr. r^yaTraKoari. I'he preterite has greater force than uyaTryjo-as, having loved, ver. 10, where there is a sad antithesis. This desire for the appearing of the Lord presupposes a complete absorption of Christianity, especially of faith. A change of the conse- CHAP. IV.] SECOND EPISTLE TO TIMOTTIY. 5/ queut for the antecedent. Ajypcaring — The first and the second. 9. Do thy diligence — This is repeated, vcr. 21. To come — unto me — AN'hat Panl has only intimated, he, in the conclusion, states opeiily, ver. 21. Timothy was first to be the comfort of the martyr, Paul; he was then to be strengthened by him, and at last to carry on the work of the Gospel, perhaps even at Eome, for a short time. It is said that he was martyred at Ephesus. 1 0. [jPor— Paul is almost abandoned. V. G.'] Unto Thessa- lonica — " In a Scholium in the Medicean Library we read, and became there (cd Thessalonica) an idolatrous priest, of which matter I have nowhere else read anything." Pricfeus. Galafia — This reading appears to have crept in owing to its rhythm with Dalmatia. There are good authorities who read VaXXiav, Gaul, while some retain PaAAaTtav, Galatia, and refer it to Western or European Galatia, that is, Gaul. Titus — Therefore he had settled his affairs and departed from Crete, Tit. i. 5. These persons had either accom- i:»anied Paul or else had visited him. 11. Only—'H.e speaks of his companions ; for many of his friends were present : ver. 21. Luhe — Liike has not brought down his history of the Acts of the Apostles to this period. Profitable — More than formerly. Acts xiii. 1 '6 ; XV. 38 : comp. Philem. 11. Demas falls away ; Mark recovers himself: he who had departed in an easy undertaking, ought now to be present in a more serious matter. 12. TycMcus — That Timothy might set him over the Church ; but Paul leaves this to him : comp. Tit. iii. 1 2. 13. Tlie cloTce — Some consider this a book-case (book- bag) ; but the case would not be named separately from the books. [The meaning is doubtful, most probably cloah. So Alf., De W.'] I left — The cloak may have been taken frciui Paul at Rome, when he was first attacked. Now that Timothy is desired to Ining it, personal security is plainly promised him. With Carpus — The man to whom the apostle would entrust so precious a charge, must have been very faithful. 14. Did me — At Ephesus, or even at Rome. Eeward — ^Alf. (not Tisch.) after Lachmann, reads d7ro8oJo-ei, will reward, but remarks that the toish of the common reading makes no difficulty ; for it expresses, not personal feeling (see ver. 16), but zeal for the gospel.] The apostle knew that 58 SECOND EPISILE TO TIMOTHY, [chap, iv he would not be unavenged, and so lie yields to the Lord's judgment. Mucli — Therefore he will not cease. Our — The faithful have one common caiise : and Timothj'- was already I'aul's companion. The adversary was where Timothy was, and where Paul had been, at Ephesus ; Timothy, therefore, must guard against him. 16. First — It was now therefore the second; in which he desires Timothy's presence, and trusts the Lord will stand by him, so that he may overcome. Stood tvith^-'^vv, with, denotes that there was not any great danger then. lAll — HoAv lamentable ! V. (?.] Forsook — From fear. It raay not he laid to their charge — Here is denoted the mag- nitude of the sin, as well as Paxil's wish : aurois, to their charge, prefixed to the verb, denotes that it will be imputed to those who had hindered the saints. 17. Notwithstanding the Lord — The more so on this account. Stood with me — Gr. irapia-n]. This has greater force than TrapayiveaOai, to he present. Strengthened me — The antithesis is, forsook. That by me — Oftentimes a single opportunity is of the highest importance. All the Gentiles— Rome was their capital. I icas delivered out of the mouth of the lion — Ps. xxii. 22, save me from the lion's moidh. It may be that Paul had seen a vision under the form of a lion. This lion either signifies Nero, or some one who threatened danger. At all events it is a figure ; for if he had literally meant wild beasts, he would have said, from the mouth of the lions. I was delivered, he says, and not he delivered me, because it was not outwardly evident that the Lord had done it. 18. [Omit the first /cat, and. Tisch., Alf] And — Hope argues from the past to the future. Shall deliver me — Paul looks on the bright side of everything. Does he live? He has been delivered. Shall he be beheaded? He ivill be delivered, the Lord freeing him. Evil ivorh — The anti- thesis is, his. [The evil works are especially faint-hearted- ness and apostacy. Alf] And — a delightful conjunction. He is the Lord, and Deliverer, 1 Thess. i. 10; and Saviour, Phil. iii. 20. He takes away evil, and bestows good. Will preserve — This word occurred to Paul from the Psalm quoted above. Kingdom — Better than Nero's. To whom he glory — The very hope gives rise to a doxology : how much more then the reality ! 20. Erastus — Trophimus — The reason why they do not send salutations, is plainly implied. Ahode—Whil^ I was niAi'. IV.] SECOND EPISTLE TO TIMOTIIT. 59 travellin_£>". Paul's second imprisonment was not a long one, i'or ho wrote this epistle soon after his journey, and a little before his death. At Corinth — His native place, l\om. xvi. 2o. \Ileft — Consequently Paul had returned from Asia to Eome nut verj" long before. V. G. The word left implies an earlier companionship. De W.'] At Miletus — Miletus was near Ephesus. Whether Timothy knew of the illness of Trophimus or not, Paul might have mentioned it. Afterwaids, perhaps, Trophimus accompanied Timothy to pome. On this passage the Scholiast in Prica3us says ; " Trophimus, Aristarchus, and Pudens. after sharing Paul's persecutions, were at last beheaded with him." 21. Before icinter — In former times navigation almost ceased during the winter, and Paul's martj^rdom was close at hand. To come — lie is invited by the mention of Euhnlus, and others who were with Paul, and yet were alive. And Linus — He is named in the third place ; he was not yet a bishop. 22. [Omit 'iTyo-oi's Xpi.crTo<;, Jesus Christ. Tisch. (not Alf.)] With you — Ver. I'J. [Omit a/x^v, Amen, and the whole subscription. Tisch., Alf.'] THE EPISTLE TO TITUS. CHAPTER I. 1-3. Paul — A suitable title for Paul's character and for the office of Titus. [Transpose XpLo-rov 'Irja-ov. Tisch., J.Z/] According to — Comp. Kara, after, ver. -i, 9 ; note on 2 Tim. i. 1, It is an apostle's duty to spread the faith, Rom. i. 5. Faith — 'Faith and Hope are the sum of Christianity ; and Titus, in all his teaching, was to regard this, and avoid everything else; comp. 1 Tim. i. 5, iii. 15, 16, iv. 1, 3, 10. GocVs elect — For whose sake we ought to do and suffer all things, 2 Tim. ii. 10. The elect were of the Jews and Gentiles, and they held one common faith, ver. 4 ; 2 Pet. i. 1. Paul was of the former, and Titus of the latter. 2. In hope of eternal life — Ch. iii. 7. Hope relates to the promise. Which — Life. That cannot lie — The foundation of our confidence. Before the tvorld began — The promise of life eternal is contained in the appellation, God of Abraham, etc. A direct promise to men is implied ; see Gen. iii. etc. The eternal ages followed the creation and the fall. 3. Times — XpoVot, seasons, were longer than times. 4. Common — Otherwise Titus, being of Gentile extraction, would fall short of it. [For eXeos, mercy, read koI, and, (supplied in Eng. Ver.) Tisch., Alf.'] 5. For this cause — There are four divisions in this epistle. I. The Inscription, i. 1, 2. II. The Instructions to Titus, viz. : — 1. Ordaiu good ijresbyters, 5, 6, for 2. They are needed amongst the wicked Cretans, 10, 11. 3. Rebuke them severely and admonish them, 13, 14. 4. Teach old men and women, also young men, and be thyself an example of good works, ch. ii. 1, 2 ; teach servaiita, too, ver. 9, 10; an admirable motive li-om the pith of the Gospel is introduced, 11-14, 15. CHAP. I.J TITUS. 6l 5. Warn them to obey magistrates, and to be gentle towards all men ; here the same motive is repeated, iii. 1-7. 6. Good works must be perFonned, foolish questions must bo avoided ; a man who is a heretic must bo left to him- self, 8-11. III. An Invitation to Titus to come to Nicopolis, and a warning not to omit attending to some necessary matters, 12, 13. IV. The Conclusion, 15. [In Crete — Now Candia, a populous island. V. G.] Tlie tilings that are ivantmg — Which, owing to my short stay, I was unable to do when I was there. Set in order — iiriSiop- Ouia-rj. Paul Stw/i^wo-aTo, set in order. Titus livihopOovTaL, com-pletes the setting in order. As — Paul repeats in these verses the qualifications necessary for presbyters. 6. Faithful — [Believing.] For if a man were unable to bring his children to the faith, how could he hope to lead others? Of riot — Which would be wrong-fully supported from the goods of the church. 7. \Bishop — Or overseer ; see 1 Tim. iii. 2. Here plainly identified with the p-eshjter or elder, ver. 5. Alf.'] As the steward of God — The greater the Master, the greater also should be the good qualities of the master's servant. Paul calls the ministers of the Gospel, stewards of God, 1 Cor. iv. 1. note. A bishop's authority is, therefore, circumscribed, but it is not for that reason nullified. He is a steward, and the steward of God; but a steward has some power and authority, something entrusted to his fidelity and skill ; he does not simply use his bodily powers, he is not a mei'e instrument or a machine : God's steward is not a slave of men, a drudge, a sutler; but let him be a true steward. Mark this in opposition to false politicians, who wish the ministers of Christ, and the princes whose names they abuse, and believers, and all things, to belong, not to God, not to the faithful, but to themselves. Not self-willed — The antithesis is in ver. 8, a lover of hospitality ; for a self-willed man despises humble guests, as Nabal did, 1 Sam. XXV. ; he cares but for himself, and his possessions, he bids other people keep their affairs and anxieties to themselves. Not soon angry— The antithesis is a lover of good. Not given to wine — The antithesis is sober. No striker -The antithesis is just, one who decides by reason and ('(^lity, not by violence. Not given to filthy lucre — This may bo sought in a matter that is honest in itself, as in the 62 TITUS. [chap. I. workshop, in bargains, in merchandise, yea, in the epis- copate itself; ver. 11; 1 Tim. vi. 5; 2 Cor. xi. 12, 20; Phil. iii. 19 ; 1 Pet. v. 2 ; 2 Pet. ii. 3. The antithesis is holy. 8. Temperate — 'EyKparr)?, temperate, and aKparrys, incontinent, are sometimes received in a wider sense ; comp. note on Matt, xxiii. 25. The opposite, aKparri^ incontinent, is clear, there was therefore no need for expressing it ; while aKpaaia, incontinence, so far as it is opposed to TvapoLvta, drunken violence, would less meet the notice of Titus. 9. Holding fast — One who holds fast, defends, urges zealously. The Sept. generally translates the Hebrew term b}' this expression. Faithful — Whence exhortation and power to convict receive their force. 10. Vain talkers and deceivers — TJnridy is the epithet of these two nouns. On vain talkers, see 1 Tim. i. 6, 7. Those who deceive men's minds : unruly, like horses champing the bit ; they will not submit to the obedience of faith. 11. WJiose mouths must he stopped — By the Spirit's power, as the unruly deserve. Subvert — As deceivers. Whole houses — A great loss to Paul. [But at present what comes to pass throughout whole streets? What is done regarding vil- lages and towns ? V. (?.] Teaching things which they ought not — As vain talkers. For filthy lucre's sake — Construe with, they subvert. The baseness is chiefly conspicuous in the vileness of the gain ; Ez, xiii. 19 ; 1 Tim. vi. 5. 12. One — said — They who study profane writers too much, ought not to exult because Paul quotes Menander, Aratus, Epimenides : for he does not mention them by name. Acts xvii. 28 ; 1 Cor. xv. 33. Of their own — In origin and condition. This increases the authority of the witness. Evil testimony was borne by others against the Cilician character ; consequently Paul, a Cilician, could quote this without reproach. A prophet — Epimenides, according to Diogenes Laertius, uttered many prophecies, and he acted as a prophet when he composed this verse, which Paul quotes. Always — Every mortal man has lied at times ; to do so always is a more serious matter. Liars — Unlike God, ver. 2 ; and in their doctrine respecting God, since they love fables, ver. 14. The Cretans affirmed that they possessed the tomb of Jupiter ; therefore they were called liars by the poets. Evil beasts— Ciete was esteemed to be a country free from tcild animals. Slow hcllies — Vd>iOv con- siders dpyos, slow, is used here by AphcBresis [removal CHAP. II.] TITUS. 63 of a letter from the beginning of a word] for fxiipyo^, voracious ; eomp. ch. ii. 2(3. But the common idea is suffi- cient : bellies are slow that are useful to nobody. 13. True — Although coming from a Cretan. BebuJce — The chief part of the rehuJce follows. 14. Fables — The antithesis is truth. 15. Unto the pure — Understand and to the faithful, from the antithesis, 1 Tim. iv. 3 ; Acts xv. 8 ; Kom. xiv. 23. All things external are pure to those who are pure within. [To the pure — Kot in their judgment, but for their use. Alf.^^ All things — Paul destroys the pretext used by defenders of fables and of human commandments. To them that are dejiled— This is treated of furtlier on. Unbelieving — This is discussed in ver. 16. Nothing — Neither within nor without. Mind — Eom, xiv. 5. Conscience — Of things done or doing; 1 Cor. viii. 7. 16. Profess — And thence claim Jcnowledge ; 1 Tim. vi. 20. God — To know whom is the greatest wisdom. Deny — God. Abominable — This is in harmony with the Sept., Prov. xvii. 1 5 : unclean and abominable. Iteprobate — We may take this actively for those who are not good for anything, because they cannot approve what is good either in them- selves or in others. CHAPTER II. 1. SpeaJc — Unrestrainedly, carefully, vigorously, boldly. 2. Aged men — Understand exhort from ver. 6. Sober, lit., watchful — In feeling. Grave — In actions. Temperate -In life. In patience — A most becoming virtue, especially in the old. 3. As becometh holiness — Observant of holy propriety. Behaviour — Gr. Karaa-T-qiia, is used of tlie ornament of the virtues, which are soon afterwards enumerated. KaTaaTrjixa, is a word of very wide meaning. Given, lit., and with more force, enslaved — It is indeed slavery not to overcome the appetite; 2 Pet. ii. 19. Teachers of good things— As follows. 4. That they may teach the young ivomen to be sober — The Cretan women were to be treated more severely by Titus than the Epliesian women by Timothy, 1 Tim. v. 2. He was to admonish the latter himself : Titus, the former, by moans of the older women. 64 TITUS. [chap. II. 5. [For oLKovpov<;, keepers at home, read clmvpyovs, ivorkers at home. Tisch., Alf. Keepers at home — ^Or better, keepers of the house, Prov. vii. 11. V. G.'] 7. Thys If — ThoiTgh. young. In doctrine — By this is meant public teaching, to which Xoyos, speech, in daily practice is presently opposed. [An arbitrary distinction. Hut.'] In the one are required uncorruptness and gravity, and to these sound and aKarayvwa-Tov, that cannot he condemned, correspond in the other, so that the essence and form may agree. Uncorruptness — Understand shoioing : thyself is not to be repeated. [Omit adtOapcriav, sincerity. Tisch., Alf-] 8. May he ashamed — Great is the power of tnith and innocence. [For v/xwv, you, read -^/awi/, us. Tisch., Alf] 10. Good — In things not evil. May adorn—The lower the condition of slaves, the more beautifully is their pietj^ described. [Even slaves (servants) should not cast them- selves away, as if it were of no importance what sort of persons they are. V. G.] 11. [Render, For the grace of God was manifested, hringing salvation to all men, etc. Alf] For the grace — hath appeared — The appearance is twofold, of grace and of glory, ver. 13. That hringeth salvation — As is shown by the very name itself, Jesus [comp. ver. 10]. To all — [Of whom so many various classes are named, ver. 2-9. V. G.], even to slaves ; yea, even to the Gentiles; comp. ch. iii. 2. 12. Ungodliness — An antithesis to godly. Worldly — Which is a hindrance to a sober and righteous life. Soberly, righteously, and godly — The three cardinal virtues, from which, either alone or in combination, all the others spring. 13. Looking for — With joy. [And manifestation of the glory of, etc. Eng. Ver., glorious appearing, etc., injures the sense. Alf, etc.] Hope — of — God — This may be referred to Christ. [But this is not the natural reference. Yet the appearing of Christ is that of God also : so that the passage is a proof of Christ's divinity. Rut.] Saviour — Ch. iii. 4, 6, where the Father and the Son are mentioned in the closest connection, as here, ch. ii. 11, 13. [Hope answers to the name of Saviour ; the appearance of the glory, to that of God. F. G.] 14. That he might redeem — An allusion to redemption from slavery. A peculiar people — That is, above all others, CHAP. III.] TITUS. 65 peculiar to God. Comp. a i^eculiar peo;[)le, 1 Pet. ii. 9, note. lo.—Let no man — See note on 1 Tim. iv. 12. Despise — The minister of God's word, being without arms, and ignonintof the arts of war, is despised by those who refuse to submit to the Divine authority, and put tlieir trust in worldly defences. But perverse hearers despise him th;it teaches slowly ; they ought to feel the authoritative incid- catii/n, and not take authority upon themselves. CHAPTER JII. 1. [Omit Koi, and. Tisch., Alf.'] To p-incipalities and powers — Crete was a lioman province. To be subject, to obey — ■ This is opposed, foolish (uomp. Ps. xxxii. 9) and disobedient, ver. 3. 2. No brawlers — Who do not attack. Gentle — ^Vho yield to an assailant. All — Crete was a great resort for mer- chants, and they were usually such as are described, vei-. 3. 3. For — We ought to deal with our neighbour in the same way that God has dealt with us. We — also — Eph. ii. 3. Foolish — We have not known God of ourselves. [This is the very character of human life without grace. Grace alone cures folly. Some, strange to say, though remarkably skilful and shrewd in some matters, yet in others, when godliness or even mere natural eqTiity'is at issue, err greatly, and permit themselves to be cajoled and their authority to be basely wielded. V, G.'] Disobedient — We did not obey God when he revealed himself. Pleasures-»-This consists not merely in the appetite, but in evil speaking. Divers — • 2 Tim. iii. 6. A remarkable epithet ; variety is pleasing. 4. Kindness and love — towards man — The very opposite human vices are enumerated in ver. 3. Our Saviour — A kindred term, he saved, is found at ver. 5. 0. Not by works — The negative lends force to the whole of the sentence ; we had not been righteous ; we had not wrought in righteousness : we had 7iot any works by which we could be saved. So Moses to Israel, Deut. ix. 5. [He saved us — Christianity itself, as opposed to former suftering (v. 3) affords a real salvation. V. (?.] By the toashing of regeneration and renewing of the Holy Ghost — [Laver — not toashing, as Eng. A'er., but the j>»/«fe or vessel in which washing was done. Alf., etc.] The renewing is construed VOL, III. V 66 TITUS. [chap. in. with hy ; for as laver and regeneration are closely connected, so, too, are renewing and he shed on us. Two things are mentioned : (1) the laver of regeneration, a periphrasis for baptism into Christ; (2) the renewing of the Holy Spirit. Comp. note on Heb. ii. 4. For in each place praise is attributed to the benefits we obtain from Christ and the Holy Spirit. Thus it is called the work of Divine Grace, not simply with regard to individuals, b^^t also in respect of the glorious economy of the New Testament. Regenera- tion and renewing do away with the death and old condition of misery, in ver. 3 ; 2 Cor. v, 17. G. Which — The Holy Ghost. Through — This depends on saved, etc., ver. 5, as is shown by the kindred terms saved and Saviovr. [But Eng. Ver. rightly connects shed on us and, through Jesus Christ, etc. So Alf, etc.] 7. That — This depends on he saved. Being justified — For formerly we were without righteousness, ver. 5. His — God's, ver. 4, 5. 'Ekcivos, he, indicates something at a distance. The idea of distance arises from the position of the words, and not from the thought itself The grace of God is an ordinary expression ; and his hindness and love to which all things are owing, have appeared. God is very good : we are infinitely bad. Grace — Antithesis to loorJcs. According to the hope — \Vhich before we had not. [This hope softens the mind, 1 Pet. iii. 9. V. G.] Life — Construe this with heirs. Faithfid — This refers to what has gone before. TJiese -Not trifles : 1 Tim. i. 7, end. Careful — No longer foolish, ver. 3". [Diligence is needful. V. G.] Good — In reality. The antithesis is, vain, in the following verse. \_Frofitahle — The antithesis is, unprofitable. V. G.'] 10. A heretic — Following of his own will, what has been blamed in ver. 9. Reject — Cease to admonish him, for of what use is it ? It would be useless labour. Matt. vii. 6. 11. Suhverted — By this the Sept. translates [the Hebrew term in] Deut. xxxii. 20. Sinneth — \\ hatever he does or thinks, it is wrong. Condemned of himself — His own judg- ment accompanies sin, and condemnation follows close upon it ; Rom. xiv. 22, 23. 12. Artemas or Tychicus — To whom Titus might commit the Gospel. To came unto me — When matters are more settled in Crete. There — He does not say here. Paul was not yet at Nicopolis. CHAP. Ill] TITUS. 67 13. Tliut nothing — Titus therefore had Ihe means. They did not o-o empty. 14. Ours also — Not we alone, but ours alsf), whom we have gained in Crete. It appears that they did not render sufficient aid to Zenas and Apollos when they should have dune so. [It is inevitable that some .should be ever trans- feri'iug their business to others. V. (?.] Zenas and Apollos were both with Titus in Crete ; for this is the reason why a distinction is made between them and Artemas and Tychicus, who were to be sent afterwards. Learn — B3' thy admonition and example. For necessary uses — \_Alf. renders, roatribuHons to the necessary wants which arise.] Just as .spiiitual relationship [Lat. necessitudo, meaning also neces- sity'] requires ; so, too, x/^eia, business, Acts vi. 3. Spiritual relationship lays the foundation of obligations, so that one cannot withdraw from the other. [Omit d/xT/v, amen. Also the subscription, ivas icritten, etc. Tisch., Alf.'\ V 2 THE EPISTLE TO PHILEMON. CHAPTER I. 1. Paid — This epistle is at once familiar and veiy cour- teous ; it relates to a private matter, and is inserted in the Books of the New Testament, as aftbrding a specimen of the greatest wisdom, showing how Christians ought to manage civil affairs on holy principles. Franke says : The single epistle to Philemon very far surpasses all worldly wisdom. A prisoner — Why then should Philemon refuse him, ver. 9. [Transpose Xpicrrov ^Irjcrov, Christ Jesus. Tisch., Alf.] Timothy — This epistle (ver. 22) was written before the second Epistle to Timothy. 2. To Apphia — Philemon's wife, who was interested in Ihis aifair of Oiiesimus. Tliy house — -Philemon's. 5. Hearing — [Or for that I hear. Alf.] Paul had won Pliilemon, ver. 19; he now praises his constancy. From Onesimus himself he might hear of his faith and love. Love — faith — to — Jesus and toward — saints — So Eph. i. 15; but here there is a Chiasmus [cro.ss refeience of clauses] as regards Philemon. The first is joined with the fourth, and the second with the third ; but love is the first because he urges an example of love upon Philemon, to whom the order of faith and love had long been known. Paul thanks God fur this blessedness of Philemon. n. That — '^I'his depends on thou hast, ver. 5. Communi- ratinn. lit., the communion of thy faith — That is, ihy faith, ^vllich thou hast in common with us. May become effectual —At first Paul speaks indefinitely. By the acknowledging of every good thing — Every good thing is all that riches which .lesus, by a life of want and poverty, acquired for us. He bi-iefly points out to his friena what he states more ex- ]>licitly in 2 Coi-. viii. 9, where we also read ye Imoto. Jasus in his turn ought to enjoy (in his own people) the OHAP. I.] FIIILKMOK. 69 benefits which he has ah-oa(\y given ns. An elegant circle. Beiiejit occurs, ver. 14. [For vixly, yoti, read ry/itv, us. Tisch., AIf.\ In — Construe with mai/ become. The good confeiTcd upon Tis should redound to Christ. 7. [For x^p"-^^ joy, read x«P"^ grace. Tisch., Alf.'] Joy — and consolation — These are generally taken together : 2 Cor. vii. 4, and I rejoice, says he, for thanksgiving, 1 Cor. xvi. 17, note. Of the saints — To whom Philemon's house was ever open, ver. 2. 8. Wlierefore — I exhort depends upon this. To enjoin — Great authority (as well as the foundation of authority) is Philemon's obligation, ver. 19, demanding obedience, ver. 21. 9. Love — Mine to thee, thine towards Onesimus. Phile- mon's love for Paul has been mentioned already. Paul lovingly asks one who loves him. Bather — He does not say if you refuse you will incur my displeasure and Peter s also : this would be too much in the style of the Koman [Catholic] Court, and by no means becoming in an apostle. The divisions of this epistle are three : — I. The Inscription, 1-3. II. Having named Philemon's flourishing spiritual condition, ver. 4, etc., He begs him to receive Onesimus, a fugitive, 12-17. And desires him to procure a lodging for himself, 22. III. CoNCLCSiON, 23-25. Such — He lays down three reasons why he prefers to exhort and ask him affectionately, rather than command him ; his own (Paul's) disposition, long since known to Philemon, his old age, and his imprisonment. Old age makes men gentle, comp. Luke v. 39 ; but even before old age, Paul had been the same ; long ago Paul had depended on the kindness of others, and even now, also, he de- pends upon it. The gi-aceful courtesy of this epistle is mixed with gravity. [Transpose Xpia-Tov 'Irjaov, Christ Jesus. Also connect the words froniheing such an one, etc., with the following verse. Tisch., Alf] 10. I beseech — This word is reiterated, as though after a parenthesis. For my son — Besides other matters, he premises a favourable description, but interrupts the thread of his discourse till he mentions the hated name, Onesimus. The whole of this epistle is redolent of joy for Onesimus, a recent convert, from whom he appears to have concealed 70 PHILEMON. [chap, t the fact of liis writing so kindly about him. Onesimus — There is a sweet allusion to this name in the following verse [in the Greek]. J have begotten — He was the son of Paul's old age. \_Omit ixov, mi/, {with bonds). Tisch., Alf.] 11. Unprofitable — A liitotes [softened form of expression], for he was guilty. The word departed, is also used in a mild sense) ver. 15; again ver. lS,but if— he oweth. To thee and to nie — He courteously places Philemon before himself. He treats of himself, ver. 13, 14; of him, ver. 15, Ki. Chiasmias [cross reference]. Profitable — This is an allusion to the word Onesimus ; ovaLfjirjv, may I have joy, ver. 20. 'Without piety, not even a servant can do his duty ; with godliness any man is jDrofitable. 12. I have sent again — Even before he had become tri;ly profitable, Onesimus had thought well of Paul, and had fled to him on the occasion of his crime. Beceive — A word of gentle import, occurring again in ver. 17. [Omit irpo- aXa,3ov, (do) thou receive. Tisch., Alf.'\ Mine own bowels — An example of spiritual affection, ver. 17. 1;J. Wliom—llQ shows Onesimus to be worthy of con- fidence now. 14. As it icere — A modifying particle ; for although Philemon had not been forced, his willingness would have been less patent. Necessity — It was not in Philemon's power to resist. [^That thy benefit — Or, for the good lohieh proceeds from thee should be not forced but voluntary. Mey."] 15. Perhaps — The apostle employs this language after the manner of men, so 1 Cor. i. 16. Because the judg- iiients of God are concealed. Departed — A softened form of words. For ever — In this life and in heaven, Ex. xxi. 6. An ambiguous phrase, yet exceedingly elegant. The whole time that Onesimus was absent is biit an hour, if <'ompared with this protracted space of time. Beceive — Have him for thyself. 16. Not now as a servant — This he had been. Above a servant — Equivalent to an epithet. But is connected with a brother : above a servant : from him you will receive a greater benefit tlian from a servant. Brother — He does not add as. It is clear that he recommends him as a brother. Beloved — ^Ve love our brethren and our friends, not our ser- vants. Sped all 1/ to me — Beyond all othei's : they, howevew are not excluded. Unto thee — Even before me : to me and to thee are taken with a brother beloved. In the flesh he i« CHAP. I.] PHILEMON. 71 above a servant, a freedman (comp. iirep, above, ver. 21); in the Lord, a brother. 17. If thou count, lit. as Beng., tJiouhast — Therefore receive is introduced. A jyartner — So that thine may be mine, and mine thine. [But it is simply, one who has Christian fellow- ship) with thee. Mey.'] 18. If — ought — A mild expressien. Onesimus had con- fessed his sin to Paul. Or oweih — A milder synonym is employed after the verb wronged. Put — account — Mal-e it of no account. Ilesj'chius. Eegaixl me as your debtor. 19. I Paul — His own handwriting. I will repay — Just as a parent ordinarily pays his son's debts. The prisoner writes seriously. He has confidence in his power to pay. He promises, however, on the condition that Philemon should demand it, ver. 21. TJiine own self — The obligation due to those w^ho have gained souls cannot be adequately reckoned. External property is due for spiritual blessings : not however by law. Thou otoest even — This relates to oweth, ver. 18. It is not onl}^ becoming that you should for my sake pardon Onesimus, but you oice yourself to me. 20. Me — Onesimus was doubtless thy debtor ; that debt is now due to me from thee. Have joy, lit., let me profit — A play upon the name Onesimus. Refresh — By wel- coming Onesimus. [For Kvpiw, the Lord, read Xpio-ru, Christ. Tisck, Alf] 21. TJiou ivilt do — Towards him. 22. A lodging — \\ here others may visit me. Note the power of hope. Paul, a prisoner, although at so great a distance, makes this arrangement. 23. My felloio-prisoner — It is for this reason that Epaphras precedes the others. 24. LuJce — He is named last, being most intimately con- nected with Paul. In two Greek copies there is a note stating that the blessed Onesimus was martyred at Rome by having his legs broken. [Omit d/x,^v, amen, and the subscription. Tisch., Alf.] THE EPISTLE TO THE HEBREWS. Many nameless writers have endeavoured to benefit their leaders, though unknown to them ; but the author of this inspired epistle represents himself as known to those to whom he writes (ch. xiii. ver. 19); and by a great una- nimity among the ancients, the apostle Paul is declared to be the author of tiie epistle. In the first place, Peter, when writing to the elect strangers scattered thi'oughout Pontus, Gaiatia, Cappadocia, Asia, and Bithynia, praises the letter of Paul to them ; but the other Pauline epistles are sent to Gentile converts ; this alone is to the Hebrews, although he does not himself call them Hebretcs ; in the title-page, which is certainly old (it was prefixed after Paul's death), they are incorrectly styled Hebrews, instead <-)f Christian Hellenistic Jews, to whom he wrote as we have mentioned below, in ch. vi. 10. Moreover, we may easily recognise the method and style of Paul, for he opens by laying out a plan and heads of division (ii. 17) ; places the part which is intellectually instructive distinct and separate from that which is practically instructive ; he dwells on the part which is practically instructive at greater length at the close of the epistle ; he quotes the same passages of the Old Testament as he does elsewheie, ch. ii. 8 ; x. 30, 38 ; and also in ch. i. 6 : he uses the same thoughts and phrases. See notes on ch. i. 3, 6 ; ii. 2, 5, 8, 9, 10, 14, 15; iii. 1, 6, 12, 16; iv. 9, 16; v. 6, 11, etc.; vi. 1, 9, 10, 11, 12; vii. 2, 5, 18, s. 22, 25, 26, 28 ; viji. 1, 6, 11, 13; ix. 1, 10, s. 15, 28; x. 5, 39; xi. 7, 11, 13, 19, 35, 37; xii. 1, 4, 10, 12, 22, s. 27; xiii. 1, 5, 9, 10, 14, 18, 20, 21, 23, 25. Formerly some thought that Barnabas, or lAilce, or Clement of Rome was the author ; the fact is, that because they were all accustomed to use this nameless epistle, they were severally reputed to be the authors of it. HEBREWS. 71 But wliy is this the only epistle to which Paul did not prefix his name, which is clearly shown to have been dear to those to whom he was writing? see ch, xii. 19. It is because he did not address it to any one in particular, for the ancients did not always do this, owing to the simpler habits of the olden times. Comp. 2 Kings v. 6 ; x. 2, 6, where the Hebrew prefix to the verb scarcely allows us to believe that extracts are given rather than the actual letters. Again, the fervency of spirit which in this epistle, as in the first of John, bursts at once into the very subject, strikes the hearers ; at the end of the epistle he com- pensates for the salutation and thanksgiving, which is usually placed by Paul at the beginning of the other epistles. This epistle of the Apostle, and the two epistles of Peter (to which we may add those of James and Jude, which are very similar) were written about the same time to the same believing Israelites, scattered in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Three years before the destruction of Jerusalem, Paul and Peter were put to death at Eome ; therefore this epistle to tbem [«.e. the dispersed strangers] must have been written while the temple was standing, ch. viii, 5. Peter wrote both of his epistles shortly before his martyrdom, and in the second he praises Paul's epistles, this one being particularly name 1. It was then new, many of the first hearers being by this time dead, Heb. ii. 3. As Peter, James, and Jude, so Paul also here wrote in Greek, not in Hebrew ; for he quotes the Greek version of Moses and the Psalms, which differs from the Hebrew, ch. i. 6 ; x. 5. He combines in one Greek word, KaTdTravai<;, rest, the force of two Hebrew words, Sahhath and resting, {comfort, ) ch. iv. 4, o. He translates Hebrew words into Greek, ch. vii. 2 ; he lays stress upon the strict meaning of the Greek word Sta^r^Kr;, covenant, ch. ix. 16. [The idea that Paul wrote this epistle is now generally abandoned by scholars. It was considered as uncertain in the second centuiy ; the great reformers, Luther and Calvin, decidedly opposed its Pauline origin; the language of ch. ii. 3, the entire absence of personal notices of the writer, the general cast of stjde and use of words, seem quite incompatible with Paul's authorship. The question iclio wrote it is not likely to be finally settled on conclusive evidence ; but the most probable view is that it was Apollos. This is 74 HEBREWS. the hypothesis of Luther, and is adopted by BleeJc, TJiol., Liin., De W., Alf., etc.] His whole aim is to confirm the faith of the brethren in Jesus Christ, eh. xiii. 8, 9. Again he confirms it by show- ing his glory. He calls this the sum, ch. viii. 1. So all the parts of the epistle containing the sharpest warnings and the most powerful incentives are delivered in ex- actly the same style of language, and a doctrine and its application are connected in each passage by the word therefore. This is the Simmaky : — The glory of Jesus Christ is made plain — I. By a PREVIOUS comparison with the Prophets and Angels, i. 1-14. Therefore we should heed his words, ii. 1-4. II. By a comparison of his suffering and his exaltation. Here we must observe — 1. The laying down of an assertion to start from, and a quotation (from Psalm viii.), 5-9. 2. The handling of the subject. We have an author of our salva- tion and glory made perfect; who for our sake previously SUFFERED tliat he miglit become (1) a Mekcipcl i2) and a Faithful (3) High Priest, 10-18. These three tilings are explained one by one, being most suitably interwoven ever and anon with his suffering and his exaltation. A. He has priestly virtues : — I. He is FAITHFUL : Therefore be ye not unbelieving, iii. 1-7, iv. 13. II. He is JiERCiFUL : Therefore let us draw near with faith, iv. 14, v. 3. B. He has been himself called of God a priest. Here— I. Tlie SUM is set forth by a quotation from Psalm ii. and ex.. and from that which he himself did, 4-10. And thence the hearers generally are roused, ii.-vi. 20. II, The thing itself is copiously (1) Explained. He is to U3 o. A great High Priest, I. Such as Psalm ex. describes : 1. After the order of Melchisedec, vii. 1-19. 2. With an oath, 20-22. 3. For EVER, 23, 24, 2G-2S. II. And tlierefon^ peculiarly excellent ; 1. A Heavenly Priest, viii. 1-6. 2. And that of the New Covenant, 7-13. $. The entrance into the Sanctuary, ix. 1, x. 18. '2; It is applied. Therefore. I. Show faith, hope, and love, x. 19-39. These three things arc urged at greater length* HEBliEWS. 75 a. Faith with endurance, which a ust be prac- tised after the example of the ancients, xi. 1-40. xii. 1 ; And of Jesis himself, 2, 3 ; Is to be exercised, 4-11 — CHEEUFtLLY, PEACEFULLY, HOLILY, 12-17, )8. Hope, 18-27. 7, Love, xiii. 1-6. n. For advancement in these virtues call (1) to remembrance your formeu, 7-16; and (2) use watclifulness over your present priests, 17- 19. The prater, the doxology, and the calji conclvsion hannonise with this passage and the whole epistle. The various ways of addressing those to -vvhom the epistle is written — e. g., hreiliren — are not employed at random, but indicate either a new part of the epistle, or the writer's state of feeling. So the apostle first addresses them in ch. iii. 1, 12 ; as holy brethren, partakers of the heavenhj calling, and simply as hrethren ; and not again in this way until ch. x. 19. For it is at these passages in juuticular that two exhortations begin. Moreover lie calls tliem hrethren at the conclusion (ch. xiii. 22), and beloved just after the sharp admonition in ch. vi. 9. He who in this Synopsis of the epistle duly weighs these names and ili visions (^ch. ii. 17 ; x. 19-21) — of which the one is followed, the other preceded by its own proper discussion in the text — and also the particle therefore, will readily perceive that it has not been arbitrarily devised by us, but has been drawn from the epistle itself, and will study it with profit. In the same Synopsis we have noticed some comparisons ; but the epistle itself has man}' more, which, however, may he roughly reduced to two heads. I. Prophets, angels, Moses, Joshua, Aaron, etc. are great, but Jesus is infinitely greater. The opinion of the old Hebrews is — King Messias is greater than Abraham and the patriarchs, than Moses and the ministering angels. Schoettgen, whose Horge are especially useful for this epistle, compares this opinion with the other. II. The state of the old believers was good, but that of Christians is better ; and this second head i.s chiefly discussed in ch. xi. Kow, everywhere with good and happy examples are also interspersed bad and wretch d ones. There is then in this epistle a recapitulation of the whole of the Old Covenant ; at the same time Judaism is "j^ HEBREWS. [chap. i. abrogated, and the promulg-ition of the New Covenant is carried to its climax and its height at the very point of time which separates the four from the five thousandth year of the creation. Vid. Ord. temp. p. 288. [Ed. ii. p. 247, etc.] CHAPTER T. 1. God — The apostle treats of God here; of Christ, ch. ii. 3 ; of the Holy Ghost, ch. iii. 7. Spake — A Synecdoche [i.e., part for the whole] including every kind of revela- tion, as Ps. ii. 5. So prjfjia, a word, is used in a wide signi- fication. At sundry times, lit., by many gradual stages — [So Al/., etc.] God spake by many gradual stages. Tlie creation was revealed in Adam's time ; the judgment in Enoch's; and so from time to time a clearer knowledge was given. He also spoke in divers manners of revelations, in dreams and visions. Therefore by many gradual stages refers to the essence, in divers manners to the form. In both cases there is an antithesis to the one entire and most perfect com- munication of God to us in Jesus Christ. The very number of prophets in itself shows that they prophesied only in part. Therefore, says the writer, you ought not to be teixified by the novel features which Christianity presents. In time past — (better, long ago) — For a long time there had been no prophets, in order that the coming of the Son might be more earnestly expected. [Malachi, the last of the Old Testament prophets, prophesied several centuries before the birth of Christ. V. (?.] By—'Ev [lit., in, but the sense is God was in them, when he spoke by them. Liin., etc.] Therefore God himself was in the prophets, much more in the Son. A mortal king speaks by his ambassador, not in him. If the apostle had used iv, in, with a view to what follows, so as to use it regarding the Son, he would doubt- less have used 8ta twv Trpo^TjTwv, by means of the prophets. Hence there is no absurdity in pressing the exact meaning of iv, in. By the prophets — [lit., in.'] Artemon, in Pt. 1. ch. xliii., urges that Luke wrote iv tois dyye'Aots, in the angels; for he considers Luke the author of this epistle, which opinion accords with a hintof Clement of Alexandria, on 1 Pet. V. 13, where Luke is said to have translated Paul's Epistle to the Hebreivs, although we have previously proved it to have b^en written in Greek by Paul himself. All the CHAP. T.J HEBBEWS. 77 manuscripts have, in the prophets ; and the epistle, showing the excellence of Christ by so naany comparisons, cer- tainly prefers him to the prophets, and to all of them : comp. ]Matt. xi. 13, xii. 41 ; John viii. 53. Kow it prefers him to the prophets here if anywhere; in point of fact it touches as it were casually, at the very bco;inning, upon this comparison, which, hoAvever, is soon followed up in others that are more striking. Meanwhile, this brief men- tion of the prophets at the very opening of the epistle, is an excellent way, on the apostle's part, of anticipating objectors, and conciliating those whom he addresses by making it plain that he accepts all the Old Testament Scriptures, and has no desire to say anything contrary thereto. [But it is the prophets themselves, not their hooTis, in which God spoke. Alf., Liin.'\ 2. Hath — Among the prophets the principal is Moses, of whom Paul afterwards speaks separately. There is the same antithesis between the Father and the Son as in Matt. xxi. 34, 37, and the very title. Son, implies his pi'e-eminence above the prophets ; again it is insinuated that whatever is said of the angels is to be understood to a much greater extent regarding the prophets. [For l(rxo-T(Jiv, read £cr;^ttTov. Render, at the end of these days, or this age. Tisch., Alf. So Beng.'] In these last days — There is a similar expression in Kumb. xxiv. 14, Sept. iir icrxa-Tov twv rjjiepujv, in the end of the days ; also 1 Pet. i. 5, 20, and with a different significa- tion 2 Tim. iii. 1, note. The antithesis is to in time past. The apostle implies that no other speaking is henceforth to be expected. This whole epistle, with which comp. 2 Pet. iii. 15, represents the end of all things as at hand ; ch. ii. 8, ix. 26, 28, x. 13, 25, 37, xi. 40, xii. 23, xiii. 4. SpoJcen, lit., S2)ake — All things, in the one most per- fect way. Unto «s— The antithesis is to the fathers. In His Son — In, often means hy, but here it has a stionger meaning; comp. John xiv. 10. How great a j^rophet nui^t be the very So7i of God ! The name, Son, is here put by Antonomasia [use of a common for a proper name] as equivalent to a proper name ; now in Hebrew a proper name has no ai-ticle, and therefore in this case the article is omitted. It is also omitted in ver. 5, ch. iii. 6, v. 8, vii. 28. So Son, Ps. ii. 12. God hath spoken to us in the Son alone. The apostles were also addressed; and they ihemselves also are considered as persons to whouj 78 HEBREWS. [chap. i. the word was spoken before they could speak it to others : they were ministers of the ivord ; but the apostles taught nothing new after Christ, and as the Father spake in the Son, so did the Son in the apostles. The Son also spake in the Old Testament hy the prophets, but in a diiferent way. The majesty of this Son is set forth. I. Lit., absolutely — (a) By the very name of Son, ver. 1 ; (fS) by three glorious predicates, expressed by the same number of finite verbs with the pronoun iclio : Wliom he made, By whom he made, Who sat down ; whereby is described, as it were, his course from the beginning of all things to his goal, ver. 2, 3. 1 1. In comparison with the angels, ver. 4. This, which has already been set foiih, is aptly followed shortly afterwards by its proper proof; and presently the veiy name of Son is proved at ver. 5 ; his heirship at ver. 6-9 ; the making of the worlds at ver. 10-12; his sitting on the right hand, ver. 13, 1-i. Let us consider these points one by one as they occur. Whom he hath appointed heir of all things — Immediately after the name of Son, his heirship is very properly men- tioned ; and God really appointed him heir before he made the worlds, Eph. iii. 11; Prov. viii. 22, 23; consequently in the text the making of the worlds comes next. As Son, he is the first-begotten ; as heir, he is heir of the univeise, ver. 6. By tchom also he made the toorlds — [The phrase tovs atwvas, the worlds, or the ages, is parallel with all things above, denoting the luhole creation, the revelation of God in the universe of space and time. So Ebrard, Alf., etc.] This is the ancient ari-angement of the words. The emphasis of the particle also falls upon the word made, giving the fol- lowing signification ; he not only marked out the Son as the heir of all things, but also made the loorlds by him. The particle by does not diminish the majesty of the Son one jot. On the fact, see ver. 10 ; and on the particle, comp. ch. ii. 10. By the Son he made the loorlds, and all things therein, ch. xi. 3. Therefore the Son was before all worlds, and his glory reaches both to the past and to the future, although it was only in the last days that God spake to us in Him. Indeed he has thereby conferred the highest salvation on these last days. 3. Who^on high— The third of the glorious predicates is, He sat down on the right hand of the Majesty on high. Again, by means of the three participles, three important points arc interwoven with this predicate. Paul mentions I HAP. I.] HEBnEWS. 79 those points in the same order, Col. i. 15, 17, 20. The first participle, and also the second, derive from the aorist of the finite verb iKaOia-ev, sat down, the force of an im- ]ierfect tense, and may be resolved into because ; because he ■was, because he upheld (comp. tuv, though he were, ch. v. 8) ; but the third, since it has no particle and, and is also more «losely connected with the aforesaid finite, is to be resolved into after: TroiT^cra/Aei'os, after he had made. Being — and upholding — The glory v^^hich the Son assumed on his exalta- tion to the right hand of the Father, no angel has ever assumed, but the Son assumed it ; nay, for that matter he had it before, in respect of the Father, since his glory is reflected in him, and in respect of all things since he upholds them; John vi. 62; Eev. i. 18. Tlie brightness — Gr. dTrav- yaa-fxa. ^Visdom vii. 25, 26 : For she (wisdom) is the breath of the poicer of God, and a pure effluence from the glory of the Almighty : therefore no defiled thing falls upon her. For she is the BRIGHTNESS of everlasting light, and a stainless mirror of the worliing of God, and an image of his goodness. 'Airb, in this compound, is not privative but intensive, as in aTToa-TLkftw, to be bright; airoTiKTOi, to bring forth, etc. It implies neither increase nor diminution, but prolongation. Of the glory — Glory denotes CTod's nature revealed in all its brightness. Like the expression, his eternal power and God- head, Kom. i. 20. The express image — ^\ hatever is con- tained in the Father's essence, is represented in the Son as in something stamped from him. Of his person — Gr. rTroo-Tao-ews [which Alf lenders substance : Lun., etc., essence or being']. If the meaning of this woid be gathered from the Septuagint, where it has various significations, but is never applied to God, we may conclude that here it means the steady duration of God's life and power, comp.ver. 11. There- fore the parallels are the glory always unsullied, Kom. i. 23, and the person that always holds, as it were. This feeling seems to have made the old Eabbins call God a Place, or rather a State. All things — The article refers to of all things, ver. 2. By the ivord — 'i'he Son of God is a person : for he has the gift of speech. His (auroO)— Corresponding in meaning to himself (iavrov) in the following clause. [So Alf. Liin. Kot God's power. Alf. and Lachm. (not Tisch., 1859) omit St' kavrov, by himself] By himself — Without em- ploying the outward l.evitical means. This efficacy on his part is clearly shown by the titles just enumerated. [Omit So HEBREWS. [chap. i. r}ix<2v, our. Tiseh., Alf. Eender, having made purification of siTis.'] Purged — Here, then, is a secret anticipating of an objection. Christ's life in the flesh did not seem, to warrant such lofty statements regarding him. The apostle replies that that was only for a time, in order to purge away sins. In this chapter he specially dwells on the glory of Christ in his divine nature ; in the next the glory of Christ in his human nature, ch. ii. 6. The actual glory of the Son of God before his humiliation he mentions briefly ; that after his exaltation, very fully ; for it was not till this point that the glory which he had from all eternity began to be most clearly seen. And the purging of our sins, and the sitting down on the right hand of God which followed, are very fully discussed in ch, vii., and those which follow. Sat down — By the Father's will ; comp. he hath appointed, ver. 2. On this sitting, see ver. 13, 14. The priests stood while they ministered. Sitting dotvn, then, marks the consummation of the sacrifice, and the entering into a glorious kingdom. This finite verb, sat down, succeeding the participles, marks the aim, sub- ject, and sum of the epistle; comp. ch. viii. 1. Of the Majesty — That is to say, of God. On high — -In the heavens, ch. viii. 1. 4. So much — This verse contains two clauses, of which the latter is discussed in ver. 5, but the former in ver. 13, by Chiasmus [cross reference of pairs of clauses, etc.] ; the interrogation enhancing the interest of botii. Chiasmus is so freqvient in this epistle, that the mere observation of this figure is of very great service in analysing it. See ver. 9; ch. ii. 9, 12, 17; iii. 1,8; iv. 14, 15, 16; v. 7; vi. 7 ; vii. 6 ; viii. 4, 10 ; ix. 1 ; vx. 20, 23, 33, 38 ; xi. 1 , 33 : xii. 22, 23, 24; xiii. 10, with the notes. You icill ask. Why is it in this epistle alone that the figure is predominant through- out? Answer: You may find it shown, in some of tln'SH passages which I have just quoted, that Paul uses the Chiasmus elsewhere also ; but he does so mcjre frequently when writing to the Jews, whose learned men use such a figure of speech frequently in their writings, as Sureu- husius tells tts in his Book of Reconciliation, p. 78, 607, etc. The apostle, then, who became all things to all men, has wisely adapted his style to the Hebiews : and these in- spired men had a greater command over all varieties of style than the most experienced oratorts. Made better— CHAP. I.] HEBREWS. 8 1 By his exaltation, ver. 3, 13. The antithesis is to, made lower, ch. ii. 9. Compare Mark x. 18, note. Kpem-wv, better, more excellent, more powerful : the ancient heatliens called the gods ot KpdTTove<;. Than the angels — Wliose pre-eminence over all is great. He hath by inheritance — obtained a — name — The name of Son snits the Son, because he is the Son ; and in this name the inheritance principally consibts. The all things spoken of in ver. 2 is something superadded to the inheritance. TJie inheritance of the name is more ancient even than the worlds ; whereas the heirship to all things is only as ancient as the things themselves. [This superangelic name, which he obtains for ever as his own, as he mounts, along the path of time to the throne of the Father, lies beyond the reach of stammering human speech. The Scriptures quoted in the following verses are but hints of its glory. Delitsch in Alf.'] Than they — Ilapa marks great pre-eminence. Comp. vrapa, ver. 9 ; ch. iii. 3. Angels are excluded in part expressly, ver, 5, 13, in part by implication; for since none of them have assumed this name. Son of God, they are not heirs of this name, and consequently not heirs of all things; but are themselves a portion, though a distinguished one, of the inheritance of the Son, whom they worship as Lord, ver. 6 : and so far from the worlds being made by them, they are themselves nothhig but created beings, ver, 7, 5, For unto which — In this epistle inferences are often drawn from the silence of Scripture: ver. 13; ch. ii. 16; vii. 3, 14. Of the angels — For none of them has ever been invested with this glory. Son — Acts xiii. 33. I— a Son — So the Septuagint, 2 Sam. 7, 14-. The promise made there, / uill be to him a Father, and he shall be to Me a Son, referred to Solomon, but in a much greater degree to the Messiah, when we consider how sublime it is ; otherwise Solomon also would be greater than the angels. The seed of David, or the Son of David, is a name denoting sometimes Solomon, sometimes Christ, according to the context ; at other times Solomon, and at the same time C'hrist in a higher sense — an ambiguity well befitting the times of expectation, Comp, Ps. Ixxxix. 27, 28. The apostles are the true inter- preters of the Divine words, even though we should not arrive at this interpretation without them. t). And again, ichen he bringeth in the First-begotten into the world — [But TTokiv, again, belongs to the verb, when he again VOL. III. G 82 HEBREWS. [chap. i. hringein, etc. ; i. e.. at his coming again to judgment, De W., ThoL, Liin.^ Alf. etc.] Cump. with orav, when, the oVai/, lohen, in James i. 2, joined with the 2nd Aorist subj. The particle and marks that something greater is to follow. The Son is not only greater than, but is Avorshipped by the angels. 'H oUovfjievr], the world, is the world subject to Christ, ch. ii. 5, as the First-begotten; see the. Psalm that has just been quoted, and soon will be so again. 1'his hrin(jin(j in means something more than sending ; yet botli presuppose the pre existence of the Son of God ; and his entrance into the world corresponds therewith, ch. x. 5. He entered, by the will of God, when he presented himself to do God's will, ch. x. 5; comp. ch. ix. 11 ; when he came into the world, as he is everywhere said to have done. UdXiv, again, is introduced, corresponding to the common word, also, whenever Scripture on Scripture is quoted, ver 5, ch. ii. 13, x. 30. But the force of this particle is more clearly seen when inclosed in a parenthesis, the word, I say, or something of the kind being understood, thus : But when (1 shall again state what God says regarding his Son) He brings in his First-begotten. So John xii. 39, Tliei/ could not believe, because (I will again quote Esaias) the same •prophet has said, he hath blinded. Matt. v. 33, Ye have heard (I shall again quote an instance) that it was said by them of old time. For the forms of quotation are somewhat freely interspersed in a speech, as ch. viii. 5, for see, saith he, instead of For, he says, See. The title, First-begotten, includes that of Son, and makes the force of the signification plainer. For it involves the rights of primogeniture, which the Onlj^-begotten pos- sesses beyond all others. So Paul also speaks, Eom. viii. 29; Col. i. 15,18. Here, the title. First-begotten, includes the description of the subject of which the Psalm treats, with the reason for that which is predicated concerning him. He is brought in, for he is the First-begotten. He saith — A form of conciseness. When the bringing in was fore- told, the word was given ; when it was accomplished, the woid was fulfilled. He saith, God, ver. 5. Therefore Him, which f jIIows shortly after, refers to the Son. And let all the angels of God worship /mn — Sept. Deut. xxxii., befo}'e ver. 43, has these words, Rejoice ye heavens ivith him, and let all the angels of God worship him, which are wanting in the V'^irQw text and the Chaldee Paraphrase. Mill thinks CHAP. I.] HEBREWS. Si that the omission was caused long ago by the recuiTeiUf- of [a Hebrew word]. Then there follows in Moties, rejuuc ye nations with his people, which Paul, Rom. xv. 10, also refers to the JMessianic times. Moses, in his Song esje- cially, wrote of Chrisst. But Ps. xlvii. 7, has, Worship him all ye his angels [Eng. Ver., worship him all ye gods] ; and I'aul is thinking of this Psalm, for the bringing in of thi- First begotten into the world, corresponds with the inscription of the Psahu in the Sept., that is, of David, ivhen the land is brought under his authority. 7. Of, lit., unto — To the angels indirectly. Comp. ch. xi. 18, note. The apostle seems also to have bad in mind, Ps. ciii. 20, whicli immediately precedes the pas- sage, Ps. civ. 4. He saitli — God by the prophet. Who maketh — a flame — Sept. in the same number of letteis, Ps. civ. 4. [But the sense is modified in the quotation. The Psalm speaks of the winds as made messengers by the TiOrd, because he uses them as runners ; and it has no refer- ence to angels. So De W., Liin., etc. J Sjnrits, [better, winds. Liin., Alf. etc.], and a flame of fire, imply not only the office of angels, but their very nature, which is doubt- less exalted, as the metaphor is taken from things the most subtle and powerful, yet inferior to the Son's majesty. So the words, toho maketh, imply that the angels are crea- tures fashioned by his con)mand; but the Son is eternal, ver. 8, and the Creator, ver. 10. The subject is angels, and ministers, as is shown by the article being prefixed ; it finds its antithesis in ver. 8, 9. Moreover, the antithesis of Who maketh, intimating the creation of the angels, is found in ver. 10, 11. I imagine that is said of the Father; comp. ver. 8. 8, 9. Unto the Son — Directly. Comp. Trpo?, with reference '.i> ver. 7. [Add Ka\. and, before pa^Sos, a sceptre. Tisch.. Alf. Thy throne — thy fellows — So again, the Sept. says plainly in i's. xlv. 7, H. Thii throne, 0 God, is for ever and ever: ti.e sceptre of thy kingdom is a sceptre of righteousness. Thou host loved right eorisncss and hated iniquity : therefore God. er-en il.y God, hath anointed thee icith the oil of gladness above thy f Hows. On the Throne, comp. Lam. v. U'. [Supreme power over all is implied V. C] 0 God — The vocative case with tl;** article is very emphatic. They do open violence to the text, who think that it is the nominative here. 'J'he Thriw and the Sceptre are joined ; God did not say, I will be thy G 2 84 HEBREWS. [CHAP. I. throne, but I irnll establish the throne of the Son of David; Ps. Ixxxix. 5, oO, 37. For ever — of righteousness — Eternity and justice are attributes very closely connected, Ps. Ixxxix. 15. 9. Therefore — ^From the love of justice, wherein Christ excels, there is deduced not merely his anointing, but the perpetuity of the office to which he is anointed. This discourse contains four parts : the throne — the sceptre — thou lovest — therefore. Of these the first and fourth, the second and third, are parallel by Chiasmus ; for in the former case the happiness of the king, in the latter his excellence, is described. God, even thy God — It may be resolved thus : God, who is thy God. Comp. Ps. xliii. 4, Ixvii. 7. But the Son himself is called God, as in the preceding verse. The oil of gladness — The oil of gladness and everlasting joy is the Holy Ghost. Ahove thy felloios — Some may think that these fellows are angels ; for even the angels are wont to be called gods, sons of God, morning stars, although in a far nariower sense ; and the Son of God is wont to be called an Angel, though in a far nobler sense. Indeed the Son of God has the angels for his companions, Gen. xviii. 2; Job xxxiii. 23 ; Ps. Ixviii. 18 ; 1 Tim. iii. 16 ; Matt. xxv. 31 : and it might have been thought that he would have taken angels rather than the seed of Abraham, if a different dispensation had not demanded a different procedure, oh. ii. 16; and that very humiliation which is presently spoken of in ch. ii. 7, presupposes communion with them. Nay, the 45th Psalm addresses Christ as God in this very verse, and a little before as strong, a term applied to the angels in Ps. ciii. 20. Therefore the angels may be thought to be called Christ's fellows, especially since Paul refers all the sayings here quoted to Christ's superiority over the angels. [This seems to be the true reference, as the whole context conti-asts Christ with the angels. So Liin., Alf, etc.] Nevertheless Christ's peculiar connection with men causes us to understand by his fellows men, ch. ii. 11, etc. For the Bridegroom, as well as the Bride, has his companions, Ps. xlv. 14: and there is the same comparison in the 3rd verse of the same Psalm, Thou art fairer than the children of men. 10, 11. 12. And — This particle connects the testimonies. Thou in the heginning — shall not fail — Ps. cii. 20-28, Sept., of old, 0 Lord, hast thou laid the earth, and the remainder in the CHAP. II.] HEBREWS. 85 same words. The time of the creation is intimated, to which the end of the world is opposed. TJiou — the same to whom the discourse is addressed in the preceding verse. Lord — The Sept. have repeated this from ver. 23 of the same psalm. Christ is spoken of even in those texts, in which many might especially argue the Father is meant. Tlie earth — the heavens — A gradation. There is no reason why angels should not be implied in the word heavens, as the creation of man is implied in earth, whicli passes away. 11. They — The earth and heaven. [More propeily, the heavens, ver, 10. Lun.] Shall 2)erish — There is the same woid in Luke v. 37 ; James i. 11 ; 1 Peter i. 7 ; 2 Peter iii. 6. 12. Tlie same — The same, never different without any old age or change. So 1 Sam. ii. 10, Sept., He [Eng.Ver., the Lord], 13. But— An Epitasis [emphatic addition]. 14. All — Although divided into various gradations with various names, which withal imply some dominion : Eph. i. 21. Ministering — sent — They minister before God [are employed in His praises. F. G.'\ ; are sent, abroad, to men [to carry oiit God's commandments concerning other created beings. V. G. Render accordingly, sent forth for ministry on hehalf of these, etc. -4//.] Both expressions stand in antithesis to sitting at the right hand. Comp. Luke i. li). Those that shall be heirs — That is, the elect, and them that believe or shall believe. A sweet periphrasis. Salvation — From so many and so great dangers. CHAPTER II. 1 . We ort^/Ai— Elsewhere the verb oi^eiXetv, to owe, is used ; here Set, it behoves. The former implies moral obligation, the latter imminent danger, ver. 3. The discourse now takes the form of exhortation by motives corresponding to what is said in the previous chapter, in reference to Christ as prophet, king, and priest. A prophet, for there are the words he hath spohen, ver. 2 : a king, for there is the word throne, ver. 8 : a priest, for there are the words, he hath purged, ver. 3. And so ch. ii., concerning him as prophet, in this ver. 1 shortly afterwards, &c., as ling, Thou hast crowned, ver. 7 : as priest, everywhere. 'I'he exhortation begins in the first person, and then reaches its climax 86 . HEBREWS. [CHAP. II. in the second, ch. iii. 1. More earnest — The comparative ill the strict sense. Comp. the following verses. Heed — By oiiedience, comp. ver. 2, note. To the things which we have heard — Eeferring to ch. i. 1, at the end; and comp. below, ver. 3, ch. v. 11. Speaking and hearing is preferable to reading and writing. Lest at any time we should let them slip, lit., glide past them — Ilapappuwftev. [So Alf., etc. The Eng. Ver. quite inadmissible.] 2nd Aorist passive, with an active signification, from pvw, I flow, and I pour out : lest at any time, he says, ive shoidd flow past : with a trifling spirit ; comp. Gen. xlix. 4. The apostle had in his eye the Sept., Pi-O"^. iii. 21, my son, let them not depaxt from thine eyes; where also, ver. 20, we read, ve'^r; eppur/ Spocrw, the clouds dropped dew, and so everywliere. Zosimns, 1. 2 : the empire of the Bomans gradually failed (vTreppvr}). Gregory, that what is beautiful should not be effaced by time and slip away {rrapappvfj). This word is often used metaphorically. Hesj- chius, slip. The punishment of the slothful is expressed by a similar word, iTaK-qcrav, they ivasled away, Wisd. i. 16. The Avord stands : the slothful man passes away. 2. By angds — Ata, by, is used literally, as in the next verse, comparing Paul's words, Gal. iii. 19. Otherwise the apostle's argument from angels to the Lord would be worthless, ver. 5. God therefore spake by angels, Ex. xx. 1 , [in such a manner, however, that it was the veiy sound of God's voice, xii. 26. F. 6r.J. In the New Testament God spoke by the Lord. Was steadfast — Its authority being sanctioned by punishments inflicted on transgressors. ^(,'e?7/— Irrespective of persons. Transgression and dis- obedience— Transgression, by doing evil : disobedience, by neglecting to do good. The abstract is substituted for the concrete, i. e. for the transgressor and disobedient, who properly receive the recompense of reward. The antithesis in the concrete is, if we neglect, ver. 8 ; the antithesis in the abstract is to give heed to the things that have been heard. We ought, lit., it behoves, takes the accusative with the infinitive. Thence the sentiment : We (the subject) ought to give heed to the things that have been heard (the predicate ). This pre- dicate has the antithesis in the abstract. Beceived — Not only in the sanction, but in the execution. 3. How shall we escape— The just and stern retribution? So xii. 25, 27(6?/ did not escape ; ice shall not escape. Scdvation — In the world to come, joined with glory, ver. 5, 10, notes. CHAP. II.] HEBREWS. 87 Tlie word salvation, which is repeated in the tenth verse, i.s closely connected with the name of Jesus, which is the watchword of the gospel of salvation. At the first— Yorraevlj .so great a salvation had not been preached, noi- had there been so angiist an exponent of it. To he spoJcen — From his baptism to his ascension, Acts i. 2. By the Lord — A ma- je.stic title; comp. ch. iii. 4, etc.: Psalm ex. 1. He does not here say, hi/ our Lord ; for he intimates that he whom the angels themselves call Lord, is Lord of the angels also, Lnke ii. 11 ; Matt, xxviii. 6. [Whatever is mentioned, ch. i., and afterwards, ver. 7-10, is comprehended in this title. V. G.] The antithesis is, hij angels, ver. 2. Comp. ver. 5, and the following. Was confirmed — Not by punish- ments, but by graces ; comp. the word firm or fast in ver. 2. Unto us — The present generation. By them that heard — From the Lord in person. They had also been eye-ioit- nesses and ministers, Lnke i. 2 ; but the apostle in accord- ance ■^'s'itli his original plan (ver. 1, 2) mentions in this place their having heard him. He here has an eye not merely to the gospel history viewed in the mass, but to the several portions of it, e.g., that containing the prayer in the garden, etc., ch. V. 7, note. Paid, writing to the Gentile churches, is wont to speak at gTeat length regarding his calling, and the fruits of his labour; but here, in writing to his brethren of the circumcision, he chiefly quotes the apostles who had been for a long time with the Lord ; comp. Acts i. 21, X. 41, xiii. 31, note; and these only roughly in order to turn the attention of the Hebrews to the Lord alone. 4. Bearing them icitness — "StweTrifxapTvpovvTos. A double compound. It is Christ's office to bear witness, God's to superadd testimony [force of eVt, upon, in composition] ; and he did so, while Christ walked on earth, hy signs and wonders, and when he was taken up into heaven, by various extraordinary gifts. Acts ii. 22, 33. That testimony refers wholly to our Lord Jesus Christ, Acts ii. 36, x. 36, 42 ; Eom. xiv. 10 ; 1 Cor. xii. 3 ; Phil. ii. 11. H any one is inclined to refer various extraordinary gifts to Christ while on earth, I have no objection. The parallelism in the following note has guided my interpretation, if 1 mistake not. Divers— 1\iq parallel is fxeptaixol';, impartatiom [Eng. Ver., ^//"/s] ; comp. 1 Cor. xii. 11, According to his own will — Most freely, abundantly, mercifully, not according 88 HEBREWS. [chap. u. to the will of the recipients. And hence it appears that the gift is entirely supernatural. His own, Gr. avrov, of God himself. Sept. OeXrjaLs, loill. 5. For unto the angels — not — This assignment of a reason for ver. 3, where the terms salvation and Lord are skilfully introduced, serves to begin a new paragraph. The greater the salvation, the more glorious the Lord who is despised, the heavier is the guilt of the despisers. It was not to angels, concerning whom nothing to that effect is written, but to a man, or the Son of Man, Jesus Christ, that God placed angels and all things in subjection. Angels played a more important part in the Old Testament, but in the New Testament, where Christ exalts human nature, they are regarded as our fellow servants. I used the expression, more important part, warily. Even fi-om the antithesis it may be thought that in the Old Testament greater reverence was due to angels than in the Kew, where they are now regarded as our fellow servants. Yet the fact that they are our fellow servants, shows that in the New Testa- ment they are not idle, but act merely in a different relation to that which they hold in the Old. As angels are here opposed to the Lord, so in ver. 16, they are opposed to brethren. The apostle joins together those who be- lieve in Christ alone. Put in subjection — This word is now brought forward from ver. 8. God put in subjection; for the language refeis to ch. i. 1. The world to come — There is but one world for all times, ch. i. 6. Therefore the world to come is used in the same sense as we say to-morrow's sun, though there is only one sun for all days. To come is, in Greek, /x,eA.Aoucra. The world is one, under grace and under glor}' ; it is called to come, not because it does not already exist, but because it was foretold of old. The new dispensation introduced by Christ in the New Testament is considered of such importance in Scripture that thence there arises a division between the Old Testa- ment times and those of the New Testament, together with the eternity that follows them. The latter (i.e. the New Testament times, and the eternity that follows) taken together, are called the world to come. Good things that in the New Testament are present, having been obtained through Christ, are ever and anon spoken of as to come, because regarded from the Old Testament stand-point, which looks prophetically forward into the New Testament ; now :nAr. ii.J nEBREWH, «9 these begin while the world to come is being subjected to him, namely, at the time when first he was crowned with honour and glory. On this Pauline expression, comp. note to Koiu. iii. oO. Although, even at the time of this epistle, it is to come, in its own way, that is to say, when all things, even death, shall have been placed in subjection to Christ, ]. Cor. XV. 24, 25. Consider the words not yet, ver. 8, and the actual description of the world to come, ch. xii. 2(i, etc. The noun loorld, lias a wide meaning. See the psalm, which is presently quoted and Isaiah ix. 6 ; Father of the world to come, in Greek and Tjatin [Eng. Ver., everlasting Fatherly. Of loliich loe speak — We teachers, ch. v. 11, note. [This is groundless. We, the author of the epistle. Lu7i, etc.] By this clause this verse obtains the force of a proposition. And the proposition is. All things shall be subjected to Jesus Christ. 6. But one in a certain place testifieth — Some (witness). David did not here speak of himself; therefore there was no need for mentioning his name. Kor must we con- fine the passage to intermediate messengers; we should refer the expression to the word of God, since that has home testimony. David bore testimony in Psalm viii., to which this chapter often refers, even from the 10th verse, as we shall see. But, forms an antithesis between angels and him to whom the psalm testifies that all things are put into subjection. What is — under his feet — So clearly the Sept. Psalm viii. 5-7. The clause, and Thou hast set him over the ivories of Tliy hands, the apostle does not assume, at least in his I'easoning, but deduces all things from the preceding and following parts of the psalm. In that clause mention is made of the ivories of Gou's hands, that is to say, the sun, moon, and stars. (The sun is wanting, either because, as the slavery and deliverance of his seed wei'e shown to Abraham in the night. Gen. xv. 12 ; so the humiliation and exaltation of the JNlessiah were shown to David and sung by him at night; as also the word of the Lord seems to have come to Job by night. Job xxxviii. 7, 31,32; or because Messiah, when forsaken on the cross, saw the moon and stars, though the sun was darkened.) But Christ's authority lasts after the duration of these. Wliai is man — As compared even with the works of God, the sky, &c., much more as compared with God himself? This is a lowlier way of speaking than saying. What am 1 ? 9C- EEBRE WS. [chap. ii. Man, without the article, as one of many, Ila^T^Tos, subject to suffering and death. That iliou art mindful of him — The state of the Messiah is described as such that in it He seems to have been deprived of God's rememhrance and care ; whence, with wonderful humility, the apostle speaks with ecstacy of the mere remembrance of himself; how much more of the great glory prepared for him ? It could not be otherwise. Acts ii. 24 ; but he prays as if it could hardly be so. Or — In this place the son of man has a more insignificant sound than man. Son of man — Comp. Psalm xlix. 3. Again the article is omitted. Visitest him — The expression is intensified ; for rememhrance is compatible with absence, but visiting implies that a person is present and exercising care. 7. Alittle, lit., for a short time — Gr. (ipaxv tl [Eng. Ver. is incorrect here ; though it is the sense of the Hebrew, as Beng. gives it. Liln., etc.] The same word is found in Luke xxii. 58. TJian the angels — In Ps. viii. 6, the Hebrew means : Thou hast made the Son of Man to he little less than God, that is, than himself. Christopher Corner has an exquisite para- plirase : Christ having hecome man, humhled himself under the cross, and ahased himself beloav God, ichen, the Divine nature remaining quiescent, and not e.verting its power, God himself the Lord of Glory was crucified and put to death. — Expos. Psalm, p. 24. (Comp. Mem. prefixed, 2 Chron. xv. 16; Is. lii. 14; Eccl. iv. 8.) In another Pauline epistle are the expressions, thought it not rohhery to he equal icith God (/xr] wv icra 06(3), and made himself of no reputation (Kei'oScrag iavrov), Phil. ii. 6, 7, note. But the apostle retains the interpretation of the Sept. as harmonising with the plan he has marked out; for the Homonymy [something ditfering in nature, but called by the same name from analogy] of the Hebrew word [for God] signifies an invisible nature, and therefore whether angelic or divine, superior to the human nature ; and he who was made lower than the angels, was assuredly made lower than God : but lie as it Avere supplies anew the title, God, ch. iii. 4. For the apostle is accustomed thus to use appropriately the words of the Sept., and to present to the reader anew the force of tlie Hebrew, when it is more suitable to the plan he has marked out ; ch. x. 8, xii. G, note. [Omit the clause, and didst set him over the irorlcs of thy hands, (kol KareoTrjaas, etc.) Tisch., Alf, etc. Tlte lOorTss of Tliy hands— T\\(i sun, moon, stars, etc. Ps. viii. 4. V. G.'] CHAP. II.] HEBREWS. 91 8. Pid all things in subjection — See 1 Cor. xv. 27, and what precedes with the note. For — The apostle implies the reason irhy he quoted this passage, namely, because we are therein taught that it is Jesus to whom all things, including the world to come, are put in subjection, ver. 5. For for is often used to give a reason, ch. vii. 14, ix. 24 ; and so Paul, liom. iii. 28. Under him — under him — Of whom he is speaking, the Son of Man. \_Man in general ; who has not yet attained his promised sovereignty. Alf.'] This refers to Jesus, the explanation being very properly deferred till the middle of ver. 9. All things — Ta iravTa. Ta. in the second and third place acts as a relative to the preceding, all things {TrdvTa). The article has the same force in John xix. 5, 7 ; Gal. v. 13, vi. 14. Left — In the language of the psalm, part of which is borne out, and part will be borne out by what actually takes place. Nothing — Not even angels, ver. 5, ch. i. 6. But now — not yet — Now serves as an Anthjpophora [part of a refutation by anticipation], for the time is marked by the word not yet, and this is joined to 6pa)ju,€v, ice see, as opposed to ^keTrofiev, we perceive [Eng. Ver,, see'] that ichich is actually talcing place. More things than we see are already subjected to Christ, and when the proper time arrives, we shall see all things put in subjection to him ; Eph. i. 22 ; 1 Cor. xv. 27, 28. But why are not all things yet put in subjection to him ? Both because his body, the Church, is in distress, and because he himself is not reaignised, at least is not seen. The verb, /^AeVw, I behold, marks something more definite, the verb, opdw, I s;e, some- thing wider and more majestic. 9. [Render, But him ivho is made a little lower than the angels, ive behold Jesus, on account of his suffering of death, crowned with glory and honour. Alf. after Liin., etc.] £m<— The antithesis is between that part of the psalm which w^ do not yet see, and that which we already see fulfilled in Jesus. What do we see? We see that Jesus, who had been made a little lower than the angels, on account of the su tiering ot death, has been crowned with glory and honour. In this paragraph, made loioer — crowned — that, etc., there is a Chias- mus, such as Paul has in Gal. iv. 4, 5 : and in the present clause, for the suffering, etc.. (which clause requires no stop before glory, 2afr/), that on account of which Jesus was crowned, namely, the suffering of death is mentioned according to the natural order of the subject, and not 92 HEBREWS. [chap. n. without emphasis, before the actual ciowning. The apostle takes away the stumbling-block of the cross, which was offensive to the Jews : and so refutes the argument, against Christ's glory, which might be drawn from his sufferings (his glory is a source of glory to us also), that it even makes in favour of hi.s point. He shows us that the suffering of death, so far from being any obstacle to the Messiah's glory and honour, is rather a confirmation of them to us. And thence he infers, that the making of Jesus lower than the angels, since it was only for a short time, was not in order that he might remain in death, but that, after having once drained the cup of death, he might have all things in subjection to him. Jesus is the person to whom the humbling and the crowning, described in the psalm, apply. It is therefore to the same Person, that the dominion over all things of which the psalm goes on to speak, appropriate!}^ belongs. We see, lit., we perceive, ySAeVoaev — The act of looking, says he, speaJcs, There is the same word in ch. iii. 19, x. 25. The circumstance and the issue thereof, are in accordance witli the testimony pre- viously borne in ver. 6 (at the beginning). A little, lit., a little time — What, as compared with eteniity, are some hours on the cross, days of suffering, years of toil'-' Than the angels — Who can neither suffer nor die. Made loioer — Made less, a worm : comp. Luke xxii. 43. The participle implies that Jesus, as far as he himself was concerned, might have assumed glory without suffering ; but his bi-ethren were likewise to be taken into consideration. The suffering of death — The main feature is the suffering of death : ch. v. 7. Crowned — After death. With glory and honour — Worthy of the Son of God. [Glory presupposes death, honour and suffering. V. G.~\ That — This should be connected with being made lower, and theiefore marks the end for which this took place. B^J the grace of God — Some formerly preferred (x<^pi5 ©eow) except God. Both readings give a good sense ; let us look at each. The latter clause, with the reading, x'^P'?' except, gives the following sense : Christ has tasted death for every one except God. The meaning of this sentence must be discovered by an examination of its component parts. (1.) IlavTos, every, is neuter, like iravTa, which, in the course of verses 8, 10, occurs five times, Origen, Theodoret, and Ambrose, cited by Estius. For the masculine is generally plural, as CHAP. II.] HEBREWS. 93 i'lrlp Trai'Twi', in 2 Cor, V. 15; 1 Tim. ii. 6. And the plural, TravTwv, TTtto-t, is generally masculine, though sometimes neuter : but iravTo<;, Travri, unaccompanied by a substan- tive or participle, are always neuter : comp. above, 2 Cor. xi. (') ; i\Iark ix. 49. The apostle shows the glory of Christ from Psalm viii., especially from the clause, Thou hast put evenjihing under his feet; and he supplies the em- phasis of the singular word [in Hebrew], which has been lost by the Septuagint, when he uses the word 7ravT09, ever;/. This word, everything (ttuv), to which is opposed nothing (ovSev), which is also neuter in verse 8, and which includes all. spoken of in John iii. 35, 36, embraces angels especially, for Christ had been for a short time made lower than they ; and thus the protasis and apodosis harmonise with each other. We see not yet all things put in subjection to him, hut yet that for which he tasted death is everything. (2.) To taste daih, implies that the death was real and yet short also ; as Chrysostom, Sedulius, and others teach, when commenting on this passage. (3.) From this at length we gather the meaning of vTrlp, for, everything. For, in this passage marks the thing to be obtained, as John xi. 4 ; 2 Cor. i. 6, xii. 8, 19 ; 2 Thess. i. 5. He tasted death for everything, that he might claim everything to himself, that he miglit obtain dominion over all things : that is to say, that the Scripture, Thou hast put all things under his feet, might apply to himself. (4.) The woid everything admits of one most evident and proper exception. Paul, in 1 Cor. xv. 27, Avhen treating of the same psalm and' the same word, everything, adds : It is evident that he is excepted, ivhich did put all things under him. Tliere is, then, the same excepti(jn made in this passage : Evenjthing except God has been placed in subjection to Christ ; Xwpis is used to express an exception. Theodoret acknow- ledges that x^/ot?) except, is here used to mark an exception, and what that excepti-on is we learn from the parallel passage in the psalm. And the very exception marks as significantly as is possible (and yet with equal brevity, in order that the thread of the argument may not be lost) the vast extent of the things placed in subjection to Christ, which a7-e absolutely all things except God; and it is most proper that the exception should precede the very thing to which it is an exception. The same clause, retaining x'^P'"'"'' by grace, will be explained as follows : That he by the grace of God might taste death for everything. By the grace of God 94 HEBREWS. [chap, 11. towards us, Gal. ii. 21 ; Eoin. v. 8, and towards Jesus him- self. His enemies thought that Jesus suffered and died through the wrath of God, Ps. xxii. 8, 9, Ixix. 27 : Is. liii. 4 ; John xix. 7. But it was entirely by the grace of God that he suffered and died, and the gift of this grace is glory and honour : Phil. ii. 9, hath given as a free gift, Luke ii. 40, 52 ; Rom. V. 1 5. And this noun, hy grace, means the same as the verbs, art mindful, visitest, in ver. 6, from the 8th Psalm. If we adopt this interj^retation, v-jrlp Travro? might mean, fle ; an evil nation* and unhappy ; comp. miserably ivicJccd, Matt. xxi. 41. In CHAP, in.] HEBREWS. I09 departing — The antithesis is to let us drmo near, eh. iv. 16, and to confidence, which follows further on in ver. 14 ; comp. Jer. vi. 8, let not my sold depart from thee. The whole of this passage of the ajiostle is in harmony with Jeremiah, xvii. 5, C. Cursed is the man loho trusteth in man, and whose heart DEVATXTETH from the Loiid; he shall not see when good cometh. From the living God — The life of God animates our faith most powerfully and promptly. The living God is also praised, ch. ix. 14, X. ol, xii. 22. He who revolts from Christ, revolts from God ; ch. iii. 12-19. [Namely, the very God of Israel, Alf.] Chiasmus. 13. One another — So far from instigating and provoking one another, let each exhort himself and others. Daily, to-day — \^'ords etymologically related ; ch. iv. 7. While — As long as. This to-day will not last for ever. Is called — While that psalm is heard and read. Lest any — be hardened — Repeated from ver. 8. Through the deceitfidness — Reference to they do err, ver. 10. Of sin — Unbelief and sin are synony- mous, John xvi. 9 ; Neh. vi. 13 ; when mentioned together they dift'er from each other as the species from the genus ; and unbelief, as the chief kind of sin, involves something more sad and deadlj'. But if sin stands by itself, the genus, sin, is narrowed down to this particular species, namely, unbelief: as sin (ayuapria) is literally missing the aim, which results especially from unbelief, the grace of Cod having been neglected. 14. Partakers of Christ — Ver. 1, 6. So partakers of the Holy Ghost, ch. vi. 4. Tlie beginning — to the end — Comp. ch. vi. 11, xii. 2. A Christian, inasmuch as he has not yet attained perfection, regards himself as a beginner. Of our confidence — Qh.. xi. 1 : 2 Cor.ix. 4, note. Steadfast — Gr, /3e^aiav. A common word in this epistle, with its synonyms, unwavering (aK/Vivrys), immutable (d/i-era^eTos), safe (do-<^aA.^s), strong (icrxi^'pos). 15. [Beng. and Eng. Ver. are both wrong in rendering this verse ; it is variously explained, best by Ebrard and Alf, who render, For (since) it is said, to-day, etc. ; giving the proof that we must holdfast, to become partakers, etc.] Wliile it is said — The connection is with ver. 13, tha no HEBREWS. [chap. iii. reference being made to exhort. Even in the psalm tho Divine exhortation precedes, viz., 0 come ye. Comp. Ps. xcv. 7, that is, it rests with yourselves alone whether this be merely an invitation and oifer, in the first place, or also actual enjoyment, in the second. So in that he saith, ch. viii. 13. As in the provocation — It is taken as a proper noun, with its signification [in the Heb.] 16. [For TLvh, some, read rtves, loho. Also put a note of interrogation after each clause. Tisch., Alf., etc. Render, For who, when they had heard provoJced f Nay was it not all, etc. Alf., Liin.'] Some, lit., loho (rtVes)— Many write some (rives), but this weakens the apostle's argument : some, but not all, is rather a general expression regarding the Provocation, ch. iv. 6 ; Ex. xvii. 2. It is plainly a question, as in ch. i. 5, 13, and a very strong Anaphora [i-epetition of a word in beginnings], withal, who, loith whom, to ichom, ver. 16, 17, 18; and those three verses mark, 1, The beginning of the Provocation, soon after the departure from Egypt -. 2, The forty years of trouble in the ivllderness ; 3, The refusal of the entrance into the land of rest. Howheit not (dAA' ov) occurs, ver. 16, as hut (el /xt)), ver. 18 ; for neither is properly interrogative, but both stand under the interrogative word, who (T6ves). That the force of the particle may be the more apparent, imagine some one to say, Tliere were men loho j^ro- vohed, hut not those who loent out. The apostle denies that, and therefore says, icho icere they, hut these ? that is to say, these icere the very persons. There are similar particles in Luke, ch. xvii. 7, 8, and in Paid, 1 Thess. ii. 19. \_Beng. explains Trarres, all, to mean here, none else hut merely tliose, a meaning which it cannot by any possibility bear. Liin., Alf] These are not in this passage said to have been hrought out, but to have come out. They had ab-eady received a pledge of Divine help, and had followed the Divine guidance ; but their future progress was not in accordance with that excellent beginning (comp. ver. 14). Chrysostom evidently reads, icho ; of whom, says he, has mention heen made as being hardened ? where tho.!>e hardened (comp. ver. 15) are the same as those who provoked. WJien they heard — Ver. 15. Provoked — The Lord, by quarrelling with Moses, Ex. xvii. 2. By Moses —'Whose words, when heard, they ought to have obeyed. 17. WJiose — As proved by the event. So also ver. 19. Carcasses fell in the wilderness— l^nm. xiv. 29, Sept., your CHAP.^v.] HEBREWS. Ill carcasses shall fall in the tvilderness. This expression, car- casses, mere perishable bodies, always marks indignation. KwXa, carcasses, means limbs, or properly feet, according to Eustatliivis. Eeducing the forty years into days, and taking the average of deaths on each day, we have forty deaths a day. A groat cause for writing Psalm _xc. ! 19. They could not — Though they afterwards would fain have done so. CHAPTER IV. 1. Let lis fear — Where many have fallen, there is cause for fear. A promise being left us — After others have slighted it. There is the same word in the same sense, Eom. xi. 4. 'ATroXetVcTat, remaineth, ver. 6, 9 ; ch. x. 26, is a kindred verb. This, interwoven with the exhortation, is proved, ver. 3. The verb, I promise (eTrayyeA-o/Aat), and the noun, promise ( cTrayyeXta ), are fi'equently used in this epistle. The subject of this chapter is the rest of eternal life : for it is still to-day, w^hile we are in danger of falling, if we indulge in hardness of heart. To-day, if well employed, ends in 7-est. Best is that which once obtained is never again lost. We are now (comp. ii. 5, note) urged onwards. ^\ e are not denied a foretaste in this life; but we are denied the fulness of our rest. All foretastes of rest are evidently small, when compared with things above. Any should seem — Euphemism [agreeable statement of an un- pleasant fact]. Let each so run, that it may be said of him beyond dispute, This man runs. AoKeiv, to seem, here, vir6^€iyjxa, an example, ver. 11, and ivSeUvva-dai, to shoiv, ch. vi. 11, are kindred terms: for he who shoivs a desire does not seem to remain ; he who seems to remain is an example of obstinacy. To come short — The same word occurs, xii. 15. The examples of it occur, ch. xii. 17 ; Num. xiv. 40; Luke xiii. 25: to fail to keep the passover. Num. ix. lo. 'Yarepeiv. in Plato, at the beginning of the Gorgias, means to come after the festival is ended. 2. For — This refers to let us fear. Unto us tvas the Gospel preached. Let us regard this as addressed especially fo ourselves, who are called Evangelical : ver. G. As well as unto them — The promise of the Ian'! of Camian had been made to those old fathers, ver. 6. Did not wqfit — Meiosis 112 HEBREWS. [chap. iv. [That is, less is said here than is intended]. On the con- trary, through not believing, they received the greatest harm. Understand also, and will not ■profit us without faith. Not being mixed — The word is entirely mixed with and infused into the soul that believes ; and where it is mixed, it shoAvs itself wonderfully, like a healing draught, or aught else that is more potent, ver. 12, 13. In them tJiat Jieard it — Eegarding these, comp. Rom. iv. 12, note. To these are opposed those who have believed, in the next verse. 3. For — This refers to a promise being left, ver. 1. [Eather to faith, believed being emphatic. Liin.'] As — The only hindrance is unbelief. Although — The protasis is, although the icorhs were finished from the foundation of the world. The apodosis is, yet he said, I have sworn. But because in the text the apodosis precedes, the yet is suppressed. The proposition is, a rest remains to us. The proof of it is this (ver. 3-1 i). In the psalm, rest is spoken of; and yet the that does not mean, I. God's rest from creation ; for this took place before the Mosaic times. Therefore at the time of Moses, another rest was to be looked for, of which the men of that period, who had heard, plainly fell short. Kor yet, II., does the rest, which they obtained by means of Joshua, correspond with the description of this rest ; for the Psalmist did not sing of it till afterwards. He sang, therefore. III., of a rest posterior to all these kinds of rest, one which will take place in heaven. 4. He spalce — God, who also speaks in ver. 5, 7. The seventh (day). And God did rest on the seventh day from all his works which he had made — Gen. ii. 2 ( Sept. ). Bested, betook himself, as it were, into his own eternal tranquillity. It is worthy of notice that Moses has mentioned the end of the former days, but not of the seventh. In the Hebrew version it is from his ivorJc. It was one work, including many works. The single Greek word, rested (KareVauo-ei'), corresponds to two Hebrew words connecting two passages very suitably, Fs. xcv. and Gen. ii. 5. In this (saying of the psalm) [Eng. Yer. place'] — So in another, ch. v. 6. 6. Seeing therefore — God does not wish his rest to be unenjoyed : Luke xiv. 23. First — Under Moses. Preached — A word rarely used with reference to the ancients. The CHAP. IV.] HEBREWS. 113 promise of the land of Canaan is doubtless spoken of, but with a view to the Gospel of eternal life. \0n account of disohedience — Not unhelief, as Eng. Ver. Alf.'] 7. Again — \\ ho would have imagined that Ps. xcv. con- tained so important and impressive a sermon? Let us highly prize God's words ; comp, eh. x. 8, note. He limiteth — God. Day — This is inferred from tlie quotation which presently follows, to day, etc. See what beautiful emphasis he lays on day, as he frequently does on single words, ch. ii. 8, 11, 12; vii. 11, 21; viii. 13; x. 9; xii. 5, 27 : the day of striving for the heavenly rest, ver. 8. In — So ch. i. 1. [That is, dwelling in, inspiring David. But it is rather in David, i. e., his book, the Psalms. Alf.'] So long a time — Upwards of four hundred years elapsed between Moses and Joshua and David, who Avrote this psalm. [For dpyjrai, said, read Trpodprp-ai, said before. Tisch., Alf So Beng.'i Is said, lit., as it was before said — The apostle refers his hearers to the whole text, as quoted above from the psalm. 8. Jesus, lit., Joshua — [The usual form of Joshua in Greek. To retain Jestis here, as Eng. Ver., introduces utter con- fusion. Alf.] Would he not — There is a like mode of reasoning, ch. vii. 11 ; viii. 4, 7; xi. 15. Of another day — By duly employing which, they may also attain to anotlier rest. 9. Therefore — Because he speaks of another day. Eest — Gr. (rafi/3aTL(T[xr)s. The word is used in exchange for Kard- Trat'cri?, comp. the next verse. In time there are many sabbaths ; but then there will be the l-eeping of a sabbath, one perfect unbroken enjoyment of rest. This verbal noun is very emphatic : it is not found in the Sept. There will be no elementary sabbath in heaven, for earthly labour will have been abolished ; but an unbioken rest which will vary, however, according to the different state of tlie priests, and the rest of the ble.-sed ones, and according to the intervals of the heavenly times to which the new moons and sabbaths of the Jews corresponded ; Isa. Ixvi. 21, 23. To the people of God — When treating of reconciliation, he had said of the people absolutely, ch. ii. 17; but now, when treating of the eternal rest, he f-ays, to tlie people of God, that is, to the Israel of God, as Paul speaks in Gal. vi. 16. He there- fore specially intends the Israelites (as far as he is writing to the Hebrews) and those, believers. VOL. III. I 1 14 HEBREWS. [chap, iv 10. For — Verse 9 is proved : He who has entered into the rest of God, rests from his works; but the people of God do not yet rest. Therefore they have not yet entered in. It remains for them to enter in. [But the reference is to Jesus. He lias finished his works and entered into his Sahhath ; his people therefore shall share it. Comp. ver. 14. Ebrard. So Alf.'] From his own loorJcs — Even from good ones done at the fitting time. There is labour before rest ; and that would doubtless have been the case, even in paradise, Gen. ii. 15. As — God's work and rest are the pattern to which we ought to be conformed. 11. TJiat — Future, great. After the same — As the men of old time. [Better, fall into the same example of dis- obedience, that is, into the same contiadiction with tliem, so as to become an example. Liin., Alf.^ Fall — With the soul, not merely the body; ch. iii. 17. Moses, when he recounts the destruction of the people in the wilderness, omits all reference to the ruhi of their souls. Example — The same word occurs in viii. 5, ix. 23. He who falls through unbelief is an example to others, who say in con- sequence. See, that man has fallen by so doing. 12. Fm- — quicJc [i. e., living'] — The power of God's word and the omniscience of God himself are described as salu- tary to those in whom God's woi'd is mixed with faith, but as teiTible to the obstinate : comp. 2 Cor. ii. 15. Tlie word of God — That is preached, ver. 2, and combined with blessings, ver. 2, and with curses, ver. 3. For Christ, the personal Word, is not said to be a sword, but to have a sword (comp. Jos. v. 13, to which passage the one before us referring to Joshua seems also to refer) ; nor is he called judicial, but a judge. The title. Sword, given to God, Dent. xxxiii. 29, is suitable to poetry, but not to the ordinary prose style found in epistles. Piercing even to the didding — A parallel occurs shortly, kpltlko?, discerning [Eng. Ver., a discerner.'] Of soul and spirit — Hence it is plain thit soul and spirit are not synonymous, but the spirit is in the soul. Man, viewed according to his nature, consists of soul and body. Matt. x. 28 ; but when he has the working of God's spirit within him, he consists of spirit, soul, and body. Joints and marrow, desci'ibes by Synecdoche [part for the whole], the inmost parts and recesses in the spirit, soul, and body of man. Moses forms the soul, Christ the spirit, 2 Cor. iii. 0. The body is drawn by the soul, botli CHAP. IV'.]. HEBREWS. 115 by the spirit, 1 Thess. v. 23. The spirit is divided from the soul by the power of the word of God, when the former is claimed for God; the latter is left to itself, in so far as it either dues not krep pace with, or does not follow the spirit. And us the jvitits are not only divided from the marrow, bnt moreover joints and marrow are each dividtil into parts of their own ; and as intentions are not merely distinguished from thoughts, but there are also distinc- tions among intentions, and distinctions among thoughts ; so not merely is the soul divided from the spirit, but soul and spirit have each their respective divisions, as it were ; Luke ii. 35. Flesh and spirit are also separated; 1 Peter iv. 6, note. Thoughts and intents, lit., of the intentions and thoughts — ^ He comes from the greater parts as soul and spirit, and fi om the less as Joints and morrow, to the mental faculties. Intention (J.v6vjj.r]od ; for no veil, twisting, bending, colouring, or dye, can ^■t>\er faithlessness. Of him — God is again referred to. With whom we have to do — W^ have to do with him, icith God, with such a one as is described, ver. 12, 13, [from whose I 2 Il6 HEBBEWS. [chap. IV face and judgment we cannot flee. V. G.']. We therefore need earnestness. The relative (6V) has a demonstrative force : Aoyos, business. So Sept. Judg. xviii. 28, they had no business with any man ; 2 Kings ix. 5, / have an errand to thee ; comp. Acts xix. 38. 14. Seeing — that tve have — An exhortation begins in a similar vp-ay, ch. x. 19, xii. 1. Then — He resumes the pro- position laid down, ch. ii. 17. Great — lor he is the Son of God, higher than the heavens. He is called absolutely, in Hebrew phraseology, a Gi-eat Priest, ch. x. 21 : but here the Great High Priest, greater than the Levitical high priest. That has passed [th-ough^ into — Not merely has entered into the heavens, ch. vii. 26. [Eng. Ver., into, is wrong. TJirough to God's throne, as the High Priest thiough the veil to the holiest. Alf., etc.] Let us hold fast — -From ch. iii. 1, to ch. V. 3, there are four points explained by Chiasmus, since they contain the doctrine and application, the application and doctrine. Eefer, pray, to the Synopsis of this epistle. 15. Not — The apostle, by Chiasmus, compares the Levi- tical high priest and Christ, (1.) As to qualities: (2.) As to calling, ch. iv. 15, 16; v. 1, 2, 4, 5. Touched with — He sympathises, as having suffered the same things. Is. 1. 6, 4 : pity is a kindred noun, ver. 16. The reference is to ch. ii. 17. Our infirmities — A fitting word. The notion of sin, as regards us, is included ; as regards Christ, it is excluded. The words, without sin, follow shortly. Like as we — Since he was made like us, ch. ii. 17. Without sin — So ch. ix. 28. But how, it may be asked, can one tempted without sin sympathise with those tempted icith sin ? As regards the imderstanding, our Saviour's mind perceived temptations far more keenly than we who are weak; as regards the will, he repulsed their onset as qiiickly as fire does a small drop of water. He therefore knows by experience what endurance is necessary to conquer temptations. He can sympathise, for he is both without sin, and yet tiuly tempted. 16. Let us come — There is the same word, ch. vii. 25, X. 1, 22, xi. 6, xii. 18, 22 : likewise to dratc near (eyyt^W), vii. 19: to enter {daipxi-o-Oai). vi. 19: entrance (eto-oSog), ch. X. 19. So Paid also, L'om, v. 2, access (Trpocraywyi]). The throne — Ch. viii. 1, xii. 2 ; Is. xvi. 5. Of grace^This woid also is frequently found in this epistle. Obtain — Christ's mercy, beintr shown, is obtained : and God's grace CHAP, v.] HEBRE WS, 1 1 7 moreover is found. The appropriate verb precedes tlie noun in one case, and follows it in tlie other : Chiasmus. Mercy — Reference to he touched with. Grace — Eeference to of grace. In time of need, lit., seasonable — [Correctly in time : before it is too late ; to-day. Liin., Alf, etc.] Be- lievers do not all at once and long before, perceive the grace prepared for them ; but, when the time requires, they find it : and this seasonableness is peculiar to the New- Testament dispensation, Horn. iii. 26, v. 6, and under it to the times of persecution. Helj) — Ch. ii. 18. CHAPTER V. 1 . [Render, Every High Priest, being taken from among men, is appointed for men in matters relating to God, that he may offer, etc. Alf] Every — Every Levitical priest. The antithesis is to Christ : for the Levitical priesthood is treated of, ver. 1-3 : and there is no apodosis added, since it is included in what precedes. But ver, 4, in a new part of the com- parison, there is a protasis followed by an apodosis. The sum is this. All that is excellent in the Levitical priests is found in Christ, and indeed in a higher degree ; all how- ever that is wanting in them, is also found in Christ. Taken from among men — Part of the predicate. Before they were taken, they were in precisely the same condition. Is ordained — The present ; is wont to be ordained. For — From among men, for men, an elegant expression. In things pertaining to God — So the Sept. Deut. xxxi. 27. Gifts — Referring to inanimate things. Sacrifices for sins — Of ani- mals. [But the words /or sins belong, not only to sacrifices, but to the whole clause. Liin.'] 2. Have compassion, lit., to have a moderate feeling — Gr. fxcTpLOTT-adeLv. Hesychius, /xerptoTra^^?, enduring Utile things, or kindly making alloivance. Moderation is opposed to severity and rigor, which is shown only towards the obstinate; ch. X. 28. Wli'o can — Who does not please himself; comp. Rom. XV. 3. Tlie ignorant, and them that are out of the icay — Who sin through ignorance and error. Simple ignorance is merely want of heed and memory ; but error confounds good and evil, truth and falsehood. Infirmity — Which is sinful, and must be expiated by sacrifices. 3. [For Sta TavT-qv, on account of this — (Eng. Ver., by reason It8 HEBBEWS [chap. v. hereof) read St' awTT/v, on account of it (the infirmity). Tisch. Alf] •i. And — He here enters on a discussion regai'ding (■Inist's actual priesthood. No — Jjeyiticsd priest. Honour — • The priesthood is an honour. Glory (ver. 5) is sjmonymous. Aaron — -Keceived it, having been called. 5. High Priest — So Christ is often called : often, however, and presently at ver. 6, he is termed a priest. He is a priest absolutely, because he stands alone, without a peer : a High Priest in the relation he holds to Aaron, his pro- totype, and to ourselves whom he has made priests by approaching God himself and leading us thither. He that said unto him — The Lord, Ps. ii. 7, Mij Son — ^The apostle does not imply that the Father conferred the honour of priesthood on the Son, ichen he said, Tliou art my Son ; for without doubt his gene^-ation preceded his priesthood : he de- clares, that the Son, who can do nothing of himself, but is always under the control of the Father, doing only what the Father wills, receiving only what the Father gives, has also received from the Father the honour of the priesthood, which none but the Son himself could hold. Hence the connecting word, as, in the next verse. Thus David had his sons as priests [Eng. Ver., chief riders'], that is-, con- fidential friends, 2 Sam. viii. 18; and the name oi Son and Priest, quoted from the Psalms in ver. 5, 6, is presently repeated ver. 8, and ch. vii. 3, 28. G. In another — So Paul also, Acts xiii. 35, He saith — God. Thou — Ps. ex. 4, Sept. Melchisedec — There is no ad- vantage in knowing more regarding Melchisedec than what is recorded ; nay, the very silence regarding the rest of his liistory is mysterious. He was certainly a king and priest of that period, and of the human race also. 7. Who — Namely, Christ, the Son of God, the Priest. Wlio, not this, is the word used, the relative pronoun being very significant ; for what follows corresponds with the names that occur in ver. 5, 6. Verses 7-10 contain a summary of what is to be discussed in the 7th and following chapters, together with a remarkable previous caution and prepara- tion, ver. 11,12. This summary also comprises a most elabo- i"ate account of the varioiis stages of his passion, Avith the inmost causes thereof, from Gethsemane to Golgotha, em- ploying withal the same phrases as the evangelists ; comp. also Ps. xxii. 3, 20-25, Ixix. 4, 11, cix. 22. In the days of riiAP. V.J EEBBEWS. II9 his Jiesli — In those days, the two especially, in which he snfieied those things, to suffer whicli, he took upon him the likeness of sinful and mortal flesh; ch. ii. 14, x. 20; Matt. xxvi. 41 (at the end): when his weakness made him seem a mere man, John xix. 5. Prayers and siq^plications — I'lural; for in Gethsemane he prayed three times. The words are not mere synonyms here : prayers come from the soul ; supplications, from the body also. On both, see Matt. xxA'i. 39. With strong crying and tears — On the cross he is said to have cried, not to have ivept. Both of these, as the series I if the events shows, refer to Gethsemane. Cry expresses a lieartfclt cry, a strong desire ; more earnestly, Luke xxii. 44, icith a most loilling spirit. Matt. xxvi. 41, whatever be the words used : it occurs everj-where in the Psalms, as the word, say, marks thought also. Indeed, the unuttered cry of the soul is more in keeping with tears and sadness ; and yet there is no doubt that Jesus at intervals enhanced his pirayers in Gethsemane by short cries, as he did his. supplications by tears [observe the Chiasmus'] drawn not merely from his eyes, but from his whole face and body, by that transcendent agony (i.e. sweat). Comp. Luke xxii. 44, with Rev. vii. 17, 16. To him that could save him from death — Ahha Father, said he, all things are possible to thee ; let this cup pass from me. ]\Iark xiv. 36: comp. John xii. 27. This ability is opposed to the weakness of Christ's flesh. To save — Etymologically akin to salvation, whicli shortly follows. From (ek) — Presently, ciTro. The two words, otherwise equivalent, here harmonise with the difference of the things spoken of : oid of death, from terror. The death oid of which his Father could have delivered him, he nevertheless underwent in obedience to his Fathei's will : from its horror he was quite freed, in answer to his praj'er. Tears— Christ's sweat and hlood were poured out like ivater. Throughout his passion he cried and wus silent alternately. Matt. xxvi. 37, etc.; Ps. xxii. 2, 3, 15. Ixix. 2, etc., cix. 21, etc., where silence implies a loounded heart. And icas heard — In this passage, to save, and to hear, are almost s^'nonymous. The reference is to the agony and its result. He began to he sorrowful and very heavy — even unto death, Matt, xxvii. 37, 38. To be sore amazed, Mark xiv. 33. The agony and sweat are recorded in Luke xxii. 44. When the cup was presented, there was also presented to our Saviour's soul the dreadful image of death. I20 HEBBEWS. [chap. v. and that a lingering one combined with pain, ignominy, and cursing ; whereby he was moved to pray that the cup might pass. But the purity of filial atfection in our Saviour immediately tempered that dread with holy reason and moderation, and afterwards, as his calmness returned, absorbed it altogether. And he was heard, not in not drinking the cup, but in now drinking it without any dread : in consequence of which pra3'er also he was strengthened b}^ an angel. The fear was something more dreadful than death itself : the dread having been removed before the arrival of his enemies, he resolved that that cup must be drunk, which conditionally he had wished not to drink. Johnxviii.il. From — An abbreviated expression, as spinhled from, ch. x. 22. So I's. cxviii. 5, heard me {and set me) in a large room. In that he feared, lit., from horror — [Jjoth translations are wrong. The true meaning seems io be hy reason of Ms pietij, or of his reverent submission. Liin. Alf., etc. (after Bleek.y] Here there is in the Greek word a peculiar elegance, and a nicer shade of meaning than in fear. Comp. moved ivith fear (eiXalSrjOels:), ch. xi. 7. Death was used shortly before with(jut an article ; now fear (evAa/Jeias) takes the article, and its relative force indicates that the meaning of ewAa^etds, horror, is included in death, which was fearful in its onset. 8. Though he were a Son — This paragraph, in the days, etc. contains two parts. The first is, in the days — obedience hy the things lohich he suffered; the second, and being made perfect — of eternal. The former speaks of things that are very humble ; for death and to be in dread, and, although the dread of it be removed, to die, and to learn obedience from such suffering, may appear somewhat servile; therefore this clause, though he were a Son, guards against an}' mistake that might arise from what goes before and follows after in this passage. The second part is altogether joyful and glorious, and implies that we must repeat from ver. 6, because he was the Son : comp. ch. vii. 28, at the end. In his agony in Gethsemane he so sweetly, so often, called God Father, Matt, xxvii. 39, etc. ; and hence we have the clearest proof that Jesus was the Son of God even before his resurrection. Learned — The verb to learn, placed before the veib to suffer, refers elegantly to the ready will with which Chiist learned. He learned obedience while he began to suffer, while he applied himself to drink the cup. The OTAP. v.] EEBRE WS, 121 word to learn implies a heginning, and corresponds to the malnng perfect, which is soon to follow, Christ alone opened the way of obedience according to his Father's will. Obedience may be rendered without prayers. Obey — That humble obedience shown in suftering and dying. Phil. ii. 8, note. As Thou loilt, he says to his Father. Heard (elo-aKovadeh) , and obedience (vTraKorji'), are etymo- logically akin. The Father hearkened to the Son, and the Son to the Father. Likewise Christ obeyed the Father ; we obey Clirist ; see next verse. 9. Andbeing made perfect — By sufferings, ch. ii. 10. The author of eternal salvation — For which the dear Lord Jesus Christ have thanks frum us for ever, says E. Schmid, piously. Moreover, author (atno^), is a very meet and appropriate word (comp. 1 Sam. xxii. 22, occasion) implying, that Christ, being perfected, pleads the cause of the brethren, because it is now clearly his part to accomplish their salvation; for he is able (comp. that was able, ver. 7, ch. vii. 25) : and ought to do (comp. it behoved, ch. ii. 17). [He is something to which one can cleave. V. (?.] Observe also the epithet, eternal salvation, which is opposed to the shortness of Jesus' days in the flesh, and is derived from ver. 6, forever. Con- cerning this salvation, refer to ch. ii. 10, 14, etc. The eternity of salvation is mentioned, Is. xlv. 17, Israel is saved by the Lord ivith an eternal salvation. Unto all— Great power, ch. ii. 10, 11, 15. Them that obey him — 2 Cor. x. 5. We must ohej likewise by suftering and death [as Christ obeyed the Father. V. G.], and especially by faith, ch. xi. 8. 10. Ccdled — [This depends closel}^ on what precedes ; inasmuch as he is called. Alf, etc.] His name was the Son of God, his surname, Priest. The calling of Jesus as priest not onlj'fullow^ed his being made perfect, but also preceded his passion by the period which elapsed between this circumstance and the writing of Ps, ex. 4. The same word occurs 2 Mace. xiv. 37, where it is said that Eazis was called the Father of the Jews. 11. Of whom — [Melchisedec, Alf, etc.] He now begins that long precautionary pieface which consists of rebuke, admonition, exhortation, and consolation. Ehetoricians call it the securing of good will. Preparation of the heart to which the doctrine is committed, often requires more labour than the doctrine itself. 3Iany things — That is, too much : comp. ch. xiii. 22. We — Paul, as usual, includes 1 2 2 HEBBE WS. I chap. v. Timothy or others : comp. ch. vi. 1, 3, 9, 11, ii. 5, xiii. 18. Hard [to interpret] — Through your fault, not the writer's. To he uttered — Correlative to hearing. It is not redundant, but is opposed to toriting, as ch. xiii. 22. Hard to utter, harder to write, and yet on that account it is more neces- sary to write tliem. Bull — Gr. voiOpol. Ch. vi. 12. The derivation implies the absence of running, loitering on the I'oad, [this derivation is inadmissible]. Ye are, lit., ye have become \_Alf.] — The good and bad points in the state of the Jews must be observed, v. 12, vi. 10, x. 25, 32, 33, xii. 4, 5, 12. 12. Teachers— A term here not of office, but of ability. The antithesis is, that one teach you. For the time, lit., less correctly, on account of the time — So Aristotle, in the 7th book of his Politics, ch. 9, uses this phrase. The antithesis is to hy reason of use, ver. 14. Time is used either in the abstract for years, or in the concrete for strength. Age either brings sti'ength with time, or else is impeded thereb}^ Ye have need — [^Again need, Alf, etc., Eng. Ver., less correctly, joins teacli you again], ye have become such as have need follows. The former refers to the doctrinal articles of the Old, the latter to those of the New Testament. That some one [Gr. nva], lit., ivhat — Gr. riva. You must be taught not only the ver}^ elements, but even ivhat they are. They are therefore enumerated, ch. vi. 1, 2. First principles, lit, elements of the beginning — A Pauline word, Gal. iv. 9. This l)aragraph to the end of the chapter quite abounds with Pauline words. Letters, elements, primary, simple. The rough outline in the Old Testament is to the fully developed doctrine in the New, as letters to higher learning. Bat yet letters figuratively denote the beginning of learning, called rudiments. So every branch of learning has its own elements, and the title elements is often given to a system that is by no means subtle. Comp. the end of the note on 2 Pet. iii. 10. [Of the beginning — Ch. iii. 14, where one phrase illustrates the other: though one implies theory, the other practice. The antithesis, by the introduction of a figure drawn from meats, is explained at the beginning of ch. vi., where the word itself recurs.] Of the oracles of God — Eom. iii. 2. Of milk — Milk here means Old Testa- ment doctrine ; 1 Cor. iii. 2. And — And therefore. To this refer /or in the next verse. [Omit koX, and, (before oi\ not.) Tisch. (not ^//.)1 CHAP. vi.J HEBREWS. 12$ lo. TlicU useth — Even the strong nse milk, bnt not milk in partienlar, mucli less milk alone. Therefore this passage lefers to those who either take or .seek nothing bnt milk. rnsl-ilful — Not expert, withont strength and practice. In the icord of righteousness — Of discernment, in the following -verse. For rigliteousness is such perfection as, after its ^eparation from evil, attains to the just degree of good txercised corresponds therewith; comp. xii. 11, where exercise and righteousness are likewise joined. Such a word >f righteousness is Christ's doctrine in the Kew Testament -in both cases righteousness of faith and life is understood, according to circumstances. Bales — The antithesis is to them that are of fidl age : comp. Eph. iv. 13, 14. 14. Belongeth to — The full grown both desire and are capable of receiving strong meat. Tliem that are of full age — Etvmologically akin io perfection, ch. vi. 1 [in Greek]. The perfect and the learners are opposed, 1 Chron. xxv. 8. Use — Gr. et\v. The Sept. use this word, Judg. xiv, 9 ; 1 Sam. xvi. 7 : Dan. vii. 15 ; and also Wisdom xxx. 14. It is used of a whole in which the parts in turn have themselves and are had, hold and are held ; and here it means the strength of dis- cernment arising from spiritual maturity : not habit acquired by practice, 8ta ti^v e$Lv, because their discernment is habitually stronger. Exercise follows habit ; and strength makes a man betake himself to exercise with alacrity, dexterity, profit, without atiectation or clumsy imitation of others. Judg- meid — Properly the organs of sense, as the tongiie, the organ of tasting ; comp. alaOrja-a, perception, Phil. i. 9, note. CHAPTER VI. 1. Therefore — You might think that we should say, but, 8e; but wherefore, 8io, is more animated. So Paul also, Kom. ii. 1, note. Leaving — In this disciission. [But this is an exhortation to the reader, naturally following the reproof for their dullness, ch. v. 12, etc. Liin., etc.] Otherwise these principles are not rejected, but presupposed. The apostle, speaking in the name of himself and of the other teachers, uses the plural. Of the beginning of Christ, lit., The word (Ch. v. 1 1) of the beginning of Christ — Gr. toi/ t^s apxq's ToG Xpto-Tov Xoyov : TJie princifles of the doctrine of Christ. The three pairs of principles enumerated in this and the 124 EEBBEW8. [chap. VI. following verse, were of such a nature that a Jew, well instructed among his countrj'men out of the Old Testament, must have applied them almost entirely to Christianity. Eegarding repentance, the resurrection, and the judgment, the matter is plain ; for since eternal life is here mentioned only hy implication, and in the antithesis, ver. 5, ex- pressly, it is also in harmony with the system of both testaments; again the apostle speaks of faith in God, not in tlie Lord Jesus; comp. Acts xi. 21, note. He speaks of baptisms in the plural, for the Jews had various kinds for initiation ; and the laying on of hands (Num. xxvii. 18, 23) was very common among them. He who was well acquainted with these two things quickly comprehended the doctrine implied by Christian baptism and by the aposto- lic laying on ofliands; and this is the very reason why these two points are interwoven with others that are more fun- damental ; namely, because the gift of the Holy Spirit cor- responds in the antithesis to these, of which both have reference to peifection, not initiation. These six points therefore were the principles of the oracles of God, ch. v. 12 ; also the principles of the doctrine of Christ, viz., among those who learnt Christ ; for Paul often uses Christ fur Christianity : Gal. iv. 19 ; Phil. i. 21, my life, or abiding in the flesh, is Cfirist, that is, the work of Christ. Add Col. iii. 11, note. These points had formed, so to speak, the Christian Cate- chism of the Old Testament ; and those who had begun to recognise Jesus as Christ were regarded as having the principle of the doctrine of Christ as soon as a new light burst on these fundamental points. In oppoisition to this beginning stands perfection, that is, the perfect doctrine con- cerning Christ himself [ver. 4, 5J. Let us go on — A word implying energy. This subjunctive is properly placed before the indicative, we will do, ver. 3. Laying — An archi- tectural expression. Again— Again, ver. 6, corresponds with this. Foundation — Synonymous with tlie principles. Of repentance, etc. — He might have said, concerning God and faith in him, concerning sin and repentance ; or at least, concerning repentance from dead worlcs, concerning faith in God ; but he straightway says, the foundation of repent- ance, etc. So we need not waste time in musing upon sin, but should begin by betaking ourselves to repentance. Thus we should connect faith with the first mention of God. Consequently Theology is practical. From dead CHAP. VI.] HEBREWS. 125 icorH So ch. ix, 14. This term implies a loathing of sin. 2. Of the doctrine of baptisms [Of the baptisms of doctrine according to Beng., but less correctly]— [The word /JaTrTtcrynwv, baptisms, (washings, Alf), must be understood to include also Jewish purifications by water. Liin., etc.] Baptisms is not preceded by and, for three pairs of doctrinal points are enumerated, and the second point in each pair has the con- junction; but only the third pair is similarly connected : whence also it is plain that of baptisms and of doctrine must not be separated. Baptisms of doctrine, were baptisms, the receivers of which devoted themselves to the sacred doctrine of the Jews; therefore the addition of the word of doctrine distinguishes these from the other Levitical washings ; ch. ix. 10. Of eternal judgment — See Mark iii. 29, note. 3. This — lieference to let us go on. If — For, in the next verse refers to this. Without the Divine blessing, worship is useless ; ver. 7. 4. It is impossible — For men, however well qualified. [But the impossibility cannot be thus limited to men. They cannot be renewed Liin., etc.] 07ice — The adverb is used for the sake not of limitation, but of precision. Enlightened — Chiistianit}' is the Whole, and we enter into it through the Gospel received by faith, and through baptism. Here followthe three partsof the \\ hole correspondingtothe three highest blessings of the New Testament, which proceed/row the Son of God, from the Holy Ghost, and from God. So enlightened, ch. X. o2. Hence this wojd is frequently used in the Fathers with reference to baptism. Life and light are often mentioned in connexion with, and often included in, each other; con- sequently, as regeneration follows upcm baj)tism, so also illumination. This expression is especially applicable to the Israelites, who, through faith in the Old Testament, weie not destitute of life when they abstained from dead works, ver. 1 ; but yet were afteiwards bathed in new light by ihe New Testament. And have tasted of the heavenly gift — The efiect of light is sight: now in addition to sight theie is also taste, by which believers who have been invited ought to be retained for ever. Tlie heavenly gift is the Son of God, as is expressed in ver. 6, — Christ, who is tasted by faith, and also in his holy Supper ; 1 Pet. ii. o ; this word taste implies more than repentance from dead works, and faith in God. The participle, that have tasted, yei'o-a/tevovs, 126 HEBREWS. [chap. vi. althonglitlie genitive and accusative are often used promis- cuously, yet seems in this passage to imply a difference in the cases. The one {i.e. the genitive) denotes a part ; for we do not fully taste Christ, the heavenly gift., in this life ; the other (i.e. the accusative) means more, forasmuch as the ■ichole tasting of the preached Word of God belongs to this life, though the powers of the world to come are joined with this Word. [But the expressions are strictly parallel. Lun.'] Partakers — This partaking, as we have remarked on ver. 1, implies more than baptisms of doctrine and laying on of hands. In this clause the word taste is not employed, because the Holy Spirit is here regarded rather as the pro- ducer of this taste, than the object of it. Of the Holy Ghost — Mention of Him is often joined with that of Christ : Acts ii. 38. 5. And have tasted — A new taste, likewise involving more than a knowledge of the resurrection of the dead and eternal judgment. The good word — Jer. xxsiii. 14, the Gospel. Powers — Of most exquisite taste — There is a grandeur in the plural. There is the same word, ii. 4 ; comp. xi. 34. Botli passages manifest the emphasis attaching to the word powers. Of the world to come — Eternal glory is specially implied ; comp. ver. 2, at the end ; just as the city to come is spoken of, ch. xiii. 14; but the notion of the present time is not excluded under the New Testament, for in this sense things to come are also spoken of, ch. ix. 11, x. 1, ii. 5, note. 6. If they shall fall away, lit., and xclio have fallen away — An impressive word, suddenly occurring, produces a just dread. He speaks not merely of those who relapsed into their former state, but of those who fell from that most glorious state, and at the same time from faith, hope, and love, into fresh ruin, ver, 10, etc. ; and that of their own accord; ch. x. 29, note. The apostle does not say that those to whom he is writing are such, but implies that they may become such. The egg that has contained and lost the embryo of a chicken is not even eatable ; he who has lost faith is in a more deplorable state than he who has never believed. To renew— again — The renewal had already taken place ; and so the word again is added corresponding to once, ver. 4. But it is particularly worthy of notice that to reneio is used in the active voice [in Greek] ; it is impossible for men, not with God. Therefore the apostle undertook CHAP. VI.] HEBREWS. 12/ this task whicli he is performing under this very condition, if God permit ; ver. 3, note : Matt. xix. 26. [There is a similar warning, x. 26, V. G.'] Ministers have long ago done what they could for such persons ; Tit. iii. 11. The former have a fixed measure, and these obstinate persons by tlieir opposition have overstepped it : it remains for ministers to leave them to God, and (of whatever degree thuy are, in the meantime to admonish them, and hope regarding them) to await what God will give, 2 Tim. ii. 25, by means of special afflictions and workings. Unto repentance — It is meet for the Apostle to mention that which is the first foundation stone, ver. 1. Other things are understood, which are regarded either in themselves or in their effect. Seeing they crucifij — afresh — By former participles he has described the subject : he now adds the reason of the impossihiUtij. The preposition in crucifying, dvaaravpowTas, signifies upwards in Herodian, but here, in this passage, it means again, for it is paiallel with the ava in avaKaivi^uv, to renew. The addition of to themselces forms an opposi- tion to put him to an open shame, i.e. in the eyes of others ; comp. aravpod) with the same case. Gal. vi. 14. Hence it is plain that the persons meant are those who, out of hatred and bitterness, deliberately mock Christ, and who, if they could, would actually do to Christ the very thing that the Jews had done under Pilate. They who disbelieve the efficacy of Christ's cross, long since endured in all its pain, or imagine that he was justly crucified by the Jews, virtuall}"- say that Christ ought again to be crucified, comp. liom. X. 6, 7. 7. The earth — A figure. WJiich drinJceth — Not merely on the surface. TJiat cometh — Of its own accord. Oft — This softens the once, ver. 4. Upon ii — The use of the genitive is more expressive than that of the accusative, for it marks the unceasing kindness of heaven. Br ingeth forth — By the natural process of generation. The antitliesis is to tiiat which hcareth in the next verse, implj'ing an absence of law and order. Meet — As opposed to rejected. [^Also — Gr. Koi not rendered in Eng. Ver.]. This particle intensifies the present tense of the verb, is dressed, that is, continually. r>y Chiasmus, dressing, blessing; cursing, burning, are opposed. Receiveth, lit., is partaker of — So Beng., (jjarialcers of ; Alf^ The antithesis is found in nigh. The Divine blessing on good land is lasting : the Divine cui se follows bad land. 128 HEBREWS. [chap. vi. On both, oomp. Jer. xvii. 5, 7. From God — It is not merely cultivated by men. 8. Wldch heareth — This is also joined with that drinketJi. Tliorns and briers — Onh/, or at least chiefly. Bejected — 8o that it is left nncul tivated. Nigh unto cursing —So that it is loaded with all evil. Whose — The land's. To be burned — These words in this passage are expressive of great severity ; comp. Sept., Is. xliv. 15 : That it may be for men to hum; in ver. 16 there is the same ellipsis, an end for con- firmation. Fire is the punishment of the Jews, Matt. xxii. 7, and of their land. A prophetical rebuke a few years before the city Jerusalem was burnt. The most abandoned of the Jews were those who resisted the faith in and around the city. [27te land is itself to be burned, as were Sodom and Gomorrah, with fire and brimstone from heaven. Liln.^ 9. But — A remarkable Epitherapia [mitigation of what has been said]. Beloved, loe are persuaded — 1 Cor. xiii. 7. This is the only passage in which he thus calls them beloved for the sake of exhortation. For though Faul often exhorts without using this title, he nowhere uses it except for the purpose of exhortation. So in the epistle to the Romans, it is likewise found once, ch. xii. 19, but it occurs more frequently in the Corinthians and Philippians. Better things — Things more consistent with piety, ver. 10. Of you — An hypothetical antithesis, those who are categorically mentioned in verses 6, 7, 8. That accompany salvation — Gr. ixo/xeva a-ujTrjptas. A fine expression, God, by conferring on us salvation, holds us (ex")' ^^ ^7 depending on Him, through faith, hold on (ixo/j-eOa), just as we speak of holding on to an anchor : comp. vi. 19. Salvation itself will hold good men fast. 10. For God is not unrighteous — That is, he is entirely jwsf and good. Of love — Hope is treated of, ver. 11 ; faith, ver. 1 2 ; love in this passage. So Paul speaks in 1 Cor. xiii. 13, and everywhere else ; likewise below, x. 22-24. He uses tlieir l;jve as an opportunity of stimulating their hope and faith. Ye have shewed — The past is of great service, even where at present hope is small from whatever cause it may arise, Rev. iii. 10. Paul uses the same word, 2 Cor. viii. 24. Toward his name— Comp. 3 John v. 7 ; Matt. x. 41. The name of God excites true love. In that ye have ministered to the saints — A Pauline phrase, Rom. xv. 25; 1 Cor. xvi, 15. CHAP. VI.] HEBREWS. 1 29 I>oncficence was sliown to the poor saints in Jerustlem by the brethieu in Greece and Asia. See the passages (juoted. It often so happens in the case of Paul, that though ad- dressing Jews and Gentiles promiscuously, he appeals to those motives that touched one party more peculiarly. 1 1 . And we desire — Therefore we thus speak. Eoei-y one — Not merely collectively, as heretofore. Do slieio — The verb is repeated from ver. 10. The same — in hope and faith as in love. In this epistle it is deemed more neces- sary to nvge faith : in that of James, ivories : ch. x. u(), xiii. 7. Tliefull assurance of hope — Long-suffering, ver. 12, is akin to this. So, in full assurance of faith, ch. x. 22 ; and Paid often uses it, as liom. iv. 21. The Greek word {TrXxjpocjyopLa) which implies the notion of a full load, means fulness either of em- ployment, 2 Tim. iv. 5, 17, or of the mind, 1 Thess. i. 5, and here ; Eccl. viii. 11, Sept. Unto — Join it with do shew, 12. Be not, lit., that ye hecome not — [Eng. Ver. misses the delicate force of the Greek. Alf.'] Slot'iful — Lowei- down follows the antithesis, through faith, etc. Thej^ were dull of hearing, ch. v. II: he now cautions them not to become slothful absolutely, in mind also. Through faith and patience — So Paul, 2 Tim. iii. 10, and James v. 8. There is the long-suffering of love, 1 Cor. xiii. 4 : there is also the lo7ig- suff'cring of faith, \'er. 15. Inherit, lit, inherited — The par- tici])le with the force of an imperfect tense [in Greek]; comp. ver. 15; for Abraham is referred to. Promises -By this very word their faith is roused, and shortly tlieie inWows made promise. lo. By no — This epistle delights in comparisons: here it declares that no comparison can be found. He sware — He now consoles, by God's oath of mercy, those whom he had warned by God's oath of wrath, though the latter did not extend beyond the wilderness throughout eternity ; for from that oath David and Paul make no inferences regarding their own times, but the oath of mercy holds good forever. 14. Surely — Gen. xxii. 17, Sept. By myself have I sworn, saith the Lord ; Surely blessing I will bless thee, etc. So Gen. xiii. 10. Devarius collects instances of this word, and thence infeis that ^ /x-qv is merely ornamental when ajJ2)lied to a promise or an oath ; but otherwise in the case of single affirma- tions tchere it is necessarily employed. It may be re>olved thus : let there be. rj, whatever may happen. Yet ^y]v, thia shall be done. [Cut tliis analysis" is fanciful.] VOL. in. K 130 HEBREWS. [chap. VI. 15. After he liad patiently endured — As is seen from Ahi-a- ham's life. Obtained the promise — Keceived that which had been promised ; ver. 14. 16. By the greater — Generall}'^ by God himself. And — And so, because of the authority of the greater, which is brought forward. An oath — -A last resource, which we ought not to use while any other method of removing strife remains. For confirmation — all strife, lit., an end of gain- saying unto confirmation — [So Alf., etc., the Eng. Ver., strife, does not suit the context]. By which a controversy is terminated in a confirmation of the point in question, beyond all exception : Prov. xviii. 18. 17. Wlierein — In which case. Willing — counsel — Woi-ds etymologically akin [in Greek]. The utmost kindness is here expressed. More abundantly — Than might seem to have been done without an oath. Confirmed, lit, interposed ■ — [Eng. Ver. less correctly.] God [who might have re- quired of us the fullest faith in his word. V. (?.], drawing nearer to us with wondei'ful condescension, acts, as it were, the part of a Mediator, and comes between himself and us, as though, while swearing, he were less than himself by whom he swears. Art thou still unbelieving, 0 thou who hearest the promise ? 18. Two — The one the promise, the other the oath. In vjJiich — Refers to two things. Strong — So as to swallow up all the gainsaying of doubt. Steadfast (^f^ef3aLav), follows in ver. 19. The two words are also joined, ix. 17. He is strong (Icrxvpo^), who can deal his enemy hard blows : he is (/SeySatos) steadfast, who is not moved from his position. [Encouragernent not consolation, as Eng. Ver. Alf, etc.] Who have fled for refuge — As from a shipvirech : an anchor follows. Set before us — The same word occurs, ch. xii. 1, 2. 19. WJiich — Hope. The following things are compared: — A ship ; The soul. A sure anchor ; Hope, tliat is, heavenly blessings set before us by God, hoped fur by ourselves: in a complex sense. The connexion of the ship and The consolation through God's the anchor ; promise and oath. Sure — As regards us. Steadfast — As regards itself. The veil — He step by step returns to the priesthood, ch. ix, 3, x. 20. CHAP. VII. HEBREWS. I3I 20. \_Alf. renders well, lohere as forerunner on our hehalf, entered Jesus, liaving become a High Priest for ever, etc.J Fore- runner — Swift. A very significant term : a forenmncr implies followers. He is elsewhere called the^rs^, iha first fruits, the Jirst-begotten. After — This [in the Gr.] is placed ■it the beginning of the clause for the sake of emphasis. CHAPTER VII. 1. Hiis — The subject is tJiis man, namely, he who is men- tioned, ch. vi. 20, in the Psalm, as well as in Genesis. The predicate is ver. 3, loithout father — continually. The summary of this chapter is as follows : Christ, as is shown by the type of Melchisedec, who was greater than Abraham himself, from whom Levi is descended, has a truly ex- cellent, new, perfect, steadfast, everlasting priestho(.)d. King— Priest — Christ is also both. Of the most high God — So the Sept., Gen. xiv. 18. Who met Abraham returning from the slaughter — The Sept., Gen. xiv. 17, and the King of Sodom went forth to meet him after his return from tlie slaughter. 2. Gave a tenth part of all — Sept. First — In right of his own name : after that, in right of the name of the place. Even the names of men and places often contain mysteries. Righteousness — peace — So righteousness and peace are men- tioned as connected with each other, by Paul, Eom. v. 1. And^also — Supply being for tvhich is, answers to being inter- preted. 3. Without father, without mother, icithout descent — [That is, who has neither father, mother, nor genealogy recorded in Scripture. Liin., (and nearly all commentators). But the words seem to mean more; and are perhaps purposely o})scure, to intimate some unknown superiority of Me)- chihfcdec. Alf^ The parents, ancestors, children, posterity of Melchisedec are not descended from Levi, as was re- quired in the case of the Levites, ver. 6, and they are not even mentioned by Moses; this silence is full of mystery, which is presently explained. There are few of the Levitical priests whose mothers are mentioned in Scripture ; but yet the Levitical purity of the latter was in all cases carefully enforced, Lev. xxi. 13, 14 : at any rate, mention is made of the wife of Aaron, from whom all the priests sprang, Ex. vi. 23 ; and of Sarah, wife of Abra- K 2 132 HEBREWS. [chap. vix. ham laimself, Is. li. 2. Having — According to the state- ment of Moses, who yet relates the death of Aaron. Beginning — The eternity of the Son of God is implied. Of clays — It was not so snitable to say, beginning of life or end of days, ver. 16, where power is mentioned together with life. But made like unto the Son of God — But properly refers to the opposition between the negatives which precede, and the positive whieli follows after, presupposing the former also. The liJcening of Melchisedec to the Son of God has reference to both, but is more expressly connected with the latter, because it has a clearer reference to the positive statement. The Son of God is not said to have been made like unto Melchisedec, but, on the conti-ary, the Son is the more ancient of the two ; he is the archetype ; comp. viii. 5, [where in like manner heavenly things are set forth as being more ancient than the Levitical. V. G.]. Abideth — -The positive for the negative as regards Mel- chisedec : he remains and lives, ver. 8 ; that is, nothing is said regarding his decease or succession. But as applied to Christ it is literally true. 4. Consider — Te see; comp. Acts xxv. 24, note; oi, rather, see. For Paul in this passage begins to teach, and, at the same time, produces astonishment. This man is in harmony with this view. Unto lohom — As his supeiior and as a priest. Ecen — The greatness of IMelehisedec in all those things which precede and follow this clause is described ; but the principal point is the receiving of tithes. For this appertains to a superior. The patriarch — He praises Abra- ham highly, to make Melchisedec greater. A patriarch is even greater than a king, for he is the ancestor of kings. Of the spoils — Which properly belonged to Abraham as the (•(inquevor, 5. The people — An abbreviated expression, to be resolved into a subject and predicate, each consisting of two parts. The priests (and Levites) tithe (the Levites and) the people, Kuiii. xviii. 21, 26; Xeh. x. 38. Comp. Paid's style, Rom. V. 16, note. According to the laio — Ch. ix. 19. Brethren — With whom they are of the same natural condition. But to these are preferred the Levites ; to the latter, the priests ; to tliese, again, the patriarch Abraham ; to him, Melchisedec. 6. From them — As he was more ancient even than they. And—T\\\s>: verse contains two propositions, of which the former is preceded, and the latter followed, by the explana- CHAP. VII.] HEBREWS. 1 33 tiori : Cliiasmus. At Ihe same time this second point of })re-eminence to Abraliam in Melcliisedec, namely, tlie blessing, is fitly joined -with the former point, namel_\-, the tithes — since a description of it is afterwards fully given. Tliat had — This increases Abraham's dignity, and implies that even the posterity, that had been even then promised to Abraham, is inferior to Melchisedec. Tlie promises — Plural. Where Christ is spoken of, the word promise is used ; in other cases, promises. God had already twice previously made a promise to Abraham. Gen. xii. 2, xiii. 15, before the blessing of Melchisedec. Blessed — The protasis of the passage regarding the Levitical priests implies also the blessing which the priests pronounced on the people. 7. Is blessed — That is to say, if the blessing be accom- panied with the authority appertaining to priests. 8. Tliat he liveth — Melchisedec's death is not recorded in the Old Testament. That is positively expressed by the term life, for the sake of the apodosis regarding Christ. [But see Ps. ex. 4, when an endless priesthood, and there- fore life, is affirmed of jNIelchisedec. Alf.'] y. As I may so say — When, in making an exposition, some- thing of importance had imexpectedly to be said after the other parts, which had been and could be discussed, this courteous phrase, so to speak, not found elsewhere in the New Testament, was usual with the Greeks to avoid hyperbole and the prolixit}^ of a precise discourse, or for the sake of anticipatory mitigation, intimating that the thing can hardly be told unless expressed in the present words, and yet must be told. Levi — The progenitor of the priests. Who receiveth — Ver. 5. 10. Yet — He SFLjs yet, not already. Children, when they pass out of the power of their parents, become their own guardians ; but while in their power, much more in the loins of their parents, follow their condition. It may be said, "Was not Christ himself, according to the flesh, in Abraham's loins, as well as Levi ? Comp. Acts ii. 30. Am. Christ is distinctly set forth in the Psalm as a priest after the order of Melchisedec, and in such a manner that Melchisedec is likened to the Son of God, not the Son of God to Melchisedec, neither is Christ placed under Abra- ham, he is opposed to the Levites. And Abraham, when Melchisedec blessed him Gen. xiv. 19, already had the pro- 134 HEBREWS. [chap. VII. iiiises, Heb. vii. 6, namely, those which included both the blessing, expressed more generally, and the natural seed, moreover, Levi also, Gen, xii. 3, 7, xiii. 15, 16: but those pTomises under which Christ was comprehended followed Abraham's meeting with Melchisedec, as did Abraham's faith, which was so highly praised, Gen. xv. 1, etc., where the opening words, After these tilings, deserve notice. [Better answered, did Christ proceed, from the luins of a human father ? Ehrard^ 11. If therefore — The apostle, quoting Ps. ex., now shows that the Levitical priesthood is inferior to that of Jesus Christ ; because Melchisedec, according to whose order and likeness Jesus Christ is a priest, (1.) is opposed to Aaron, ver. 11-14; (2.) has no end of life, ver. 15-19. Perfection — The Sept. employ this [Greek] word, Ex. xxix. 22, 'etc. ; Lev. vii. 37, viii. 22, 28, 29, 31, 33, where Levitical perfection is spoken of; here absolute perfection is hni:>lieA ; comp. ver. 19. The article is not added, and thus Paul increases the force of the negative expression. Were — Gr. ■^v. So had been, ch. wiii. 7 . For — the people — The con- junction/or, placed after the noun [in Orig.], as in ver. 28, implies that the noun, people, is here emphatic : the ivhole people of God. It also shows why any one might possibly ascribe perfection to the Levitical priesthood, and why it is necessary for this notion to be refuted ; comp. for, likewise added to if, ch. viii. 7, 8. Under it — The Levitical priest- hood. This [eVi.] preposition with the dative often denotes the object, and that sometimes with the force either of cause or effect, ch. viii. 1, 6, ix. 10, 17, xi. 4. [But the true J eading here is, eV av-n)'?, upon it, i. e., on the ground of it. Tisch., Alf., Lun.'\ Beceived, lit., had received, the law — The Pluperfect, because the time in which Ps. ex. was given, intervened. The people were instructed regarding the Levitical priesthood only, a subject embraced by the whole law, in which there is no mention of any other priest- hood, ver. 5 ; but Ps. ex. introduces teaching of a ditierent kind, forasmuch as God has changed the priesthood. Wliat further — The further is very emphatic. Need — For God does nothing in vain. Another — Comp. the epithets, new, second, ch. viii. 13, x. 9. Should rise — ^Anew, ver. 15. The •antithesis is be called, according to the old system. Be called — In the Psalm, at the time of which Aarcn, i.e., the order of Aaron, was flourishing. ciiAi'. VH.J HEBREWS. 135 12 — Being clmnged — From order to order, from tribe to tribe. For — He shows why, in ver. 11, he presses the words of the Psahu regarding the order of Melchisedce, because it thence follows that with the priesthood the law was also changed, and that both became Christian, as opposed to Mosaic. Of the law — Ver. 5, 16, 19, 28; ch. viii. 4. Order is said of Christ. V.\. Of whom— Jesus of ichom these things are spoken by the Psalmist. Pertaineth to, lit, had part in — We have the same [Greek] verb, ii. 14. At the altar — Le- vitical. 14. Evident — Therefore, at that time, Jesus Christ's genealogy involved no difficulty; this' very fact entirely removes the diffieulties that have subsequently arisen. It is both evident and sufficient that the thing was once clear. Out of Juda — See Luke i. 27, note, and ch. ii. 4, 5. For the tribe is specially referred to ; yet so also is the city where our Lord was born, namely, Bethlehem-Judah ; nay, even Plebron, the city of Judah, where Lightfoot thinks it highly probable that he was conceived. That — sprang — As the branch of righteousness. 15. It is — evident — Namely, the assertion in ver. 11, [that no pei'fection was brought about by means of the Levitical priesthood]. For that, lit., if — An elegant particle for when, addressed to those who might think the assertion either sti-ange or doubtful, as Acts xxvi. 23. Similitude — Included in order, and called similitiide, because it is pur- posed to speak of the eternal power of the priesthood in the next verse from the phrase /or ever, ver. 17. 16. Wlio is made — A priest. After is joined with priest. The law of a carnal commandment — Power is shortly placed in antithesis to law ; life to commandment ; endless to carnal. Commandment recurs, ver. 18; law, ver. 19. On the flesh, comp. ix. 10. The power of — life — Both words recur, ver. 25. 18. [Render, For there is the abrogation of the former com- mandment— etc., (ver. 19), and the introduction of a better hope, etc. The clause, for the law made, etc., is a paren- thesis. So Liin., Alf, etc., and Beng.'] Is — In the psalm. A disannulling — ^0 talceth away, ch. x. 9. Of the command- ment going before — This commandment is denoted in tho abstract, ver. 16, and in the concrete, with men, ver. 28 ; just as the first testament or covenant, ch. viii. 7, 8. Weakness 1 36 HEBREWS. [chap. vii. and unprofitableness — So Paul speaks of loeah elements, Gal. iv. 9 ; and he also often longs for, and has an eye to, that which is profitable, ch. xiii. 9 ; comp. the Epistles to Timothy and Titus. 19. The law made nothing perfect — Paul speaks very simi- laily regarding the inability of the law, in that it was weak through the flesh, Rom. viii. o. The bringing in — Properly the bringing in afterivards. Construe it with is, ver. 18. [In the psalm, doubtless. V. G.'] The antithesis is manifest : a disannulling indeed, but the hinging in. After, in bringing in after, is opposed to before, in going before, and is the same as [yacTo.,] after [Eng. Ver., since^, in ver. 28. Of a better — That is, not wealc and unprofitable. The epithet better is common in this epistle. We draio nigh — This is true perfection. 20. Inasmuch as — Supply from what follows, he loas made a priest. [This is not necessary. The sense is, Inasmuch as (it was) not without an oath — by so much better a testament, etc. Alf.'] The conclusion is by so much, ver. 22. An oath— A magnificent compound [in the Greek]. 21. By him that said unto him — In other cases, he who receives an office swears ; but in this it was he who con- ferred the priesthood. It is not in Moses, but in the psalm, that we are thus taught. See how great is the autho- rity of the Psalms, ver. 28. The Lord sware and will not repent— So Sept. It is intimated by the oath itself that the deci"ee will not be annulled on repentance. [Omit Kara rrjv Taftv M€A.;)(to-e8ex, after the order of Melchisedec, Liin,, Alf.'\ 22. Of a better — An eternal covenant never to be repented of, ch. xiii. 20. Testament — Henceforth this word occurs frequently, ch. viii., ix., x. ; also xii. 24, xiii. 20. It is also often found in other writings of Paul. It denotes a divine appointment, partaking of the nature partly of a covenant, partly of a testament. Surety — Its synonym is mediator, ch. viii. 6. 23. Many — In succession. To continue — On earth. Op- posed to continueth absolutely in heaven, ver. 24. 24. Continueth — In life and in the priesthood. He — Because he himself continues. Tliou art a Priest, in the singular. Not passing away — [Eng. Ver,, uncluxngeahle.'] — Into the hands of successors. 25. Wlterefm-e — Because he remains. Also — He not only remains, but also saves. To save — By own name, Jesus. To the uttermost — So Luke xiii, 11. Join it with he CHAP. VII.] HEBREWS. 137 is able, as also ever to liveth. Tliem that come — Vty faith, ch. iv. 10, X. 22. Throurjh him — As a priest. Unto God — Ch. xi. 6, xii. 22, 23. Ever liveth — Because he ever liveth, he is able to the uttermost. He is not prevented by death ; comp. ver. 23. To — That is to say, he makes inter- cession for them. Comp. the gradation in a very similar ])assage of Pmd, Eom. viii. 34, and for the expression to (ets to) ; comp. ch. xi. 3. It is true that there was only one oifering, ver. 27 ; but the intercession for our salvation goes on for ever in heaven, ver. 26 : and hence we can never be separated from the love of God in Christ. See again Eom. viii. 34, 38, 39. 26. Such — In consequence of what precedes, there is in this and the following verse a great outpouring of holy joy. Became us — Who were by no means holy, etc. Thus the words, it hecame, produce such a paradox as Paid loves when kindling into praise. There is the same word, ch. ii. 10. Holy — In relation to God. Harmless — In rela- tion to himself. JJndefiled — Deriving no stain from other men. There is the same word, ch. xiii. 4. All these pre- dicates jointly paraphrase the word holy, and arc illustrated by the preparation of the Levitical high priest for the feast of expiation, when he was also bound to remain alone, in the high place. Our High Priest was bound to be wholly free from sin, and also from death, after he had once expe- rienced it. Separate from sinners — Kot only free from sin, but also separate from sinners. He was separated when he left the world. Examine the next clause, arid John xvi. 10 ; 1 John ii. 1. Higher than the heavens — And therefore than the dwellers therein. \_He is the true God; comp. Job, xxii. 12; Ps. Ivii. 6; Prov. xxx. 4. V. G.] Eph. i. 21, iv. 10. Made — Christ was higher than the heavens before, and was afterwards made so ; comp. being made, ch. i. 4. There is the same force in the participle, made perfect, at ver. 28. 27. Not — The negation is twofold, and is thus evolved. He has no necessity to offer (1.) daily; (2.) for his own sins also. Kot daily, for he has done so once for ail. Not for his own sins for he offered himself a holy sacrifice. There is, moreover, an inverted Chiasmus. The first lollows from the second, the second is confirmed by ver. 28. Often in Scripture two positions are laid down, and are proved hj a double for following them. Daily — Properly 138 HEBREWS. [chap. viii. year by year, eh. x. 3. [But the reference is to the daily sacri- fice. Liin., Alf.'] The Hebrews speak of the day of atone- ment as the day, whence some translate the word here used on each day of atonement ; but it here retains its ordinary meaning, so as to be an hyperbole expressive of indignation (such as at ch. x. 1, /or ever), intimating that the high priest had no more power by offering yearly on a stated day than if he had offered daily with the common priests, ch. ix. 6, 7. TJiis refers simply to the offering, not to the offering for himself also. [Eather to offering for the people ; the latter of the two parts named. Liin., etc.] Once — Eom. vi. 10, note ; so below, ch. ix. 12, x. 10. 28. For the law — hut the loord — The placing [in orig.] of the conjunction after the nouns gives great point to the antithesis. The word — Most firm in consequence of the oath. Which was since the law — Not only the word, but the Divine oath itself is said to have been given after the law (comp. ver. 18) in David's time, and that too by David, as God very often swears by the mouth of the prophets. Comp. Acts ii. 30, where mention is made of Christ's kingdom as confirmed by an oath at the same period. Paid argues from the order of revelations, as Gal. iii. 17, note. Below, ch. x. 7, 16. [^Con- secrated— Literally made perfect. Alf, etc.] Son — Of God. The antithesis is, men having infirmity. For evermore — Ee- solve thus : The Son (once perfected) was made a priest for ever, ch. v. 9, 10, note. Absolute eternity is here intended. Jesus remains a priest for ever. Though his work is at an end, his state remains. CHAPTER VIII. 1. Of the things ivhich we have spolten, lit., in the things which are being said — While these things are being said, while we are discussing this subject, while we are stating all these things concerning our High Priest, the chief point in the whole discourse, as the order requires, now comes before our notice ; ctti, in, expresses coruiomitancy, which is expressed by while. Sum, lit., the head — [Not the sum, as Eng. Ver., but a chief point, (Liin.), or the principal matter. {Alf.)'] That is, the principal point. Such — The capital proposition, which is very prominent. For, having quite explained the type in Melchisedec, he begins plainly to CHAP. vHi.; JIKIJEEWS, 1 39 discuss the superiority of Christ's priesthood to the Levi- tieal. Is set — After having completed the sacrifice. [This is the very sum of the matter, says the apostle, that Christ, sittint;;; in heaven, fulfils his ofiice of priest, oh. x. 12. V. (?.] Of the majesty— That is, of God, ch. xii. 2, at the end. 2. Minister — Supply, being : so ministry, ver. 6. Of the sanctuary — So cnlled absolutely, as being the true one, nut made with hands, ch. ix. 8, 12, x. 19. Of the true— Ch. ix. 24. TatenmcZe— Ch.ix. ll,iiote. Pitched— Firmly. [Omit Kol, and, before ovk, not. Tisch., Alf^ Not man — As Uoaes. 3. For — The reason why the term minister is used, ver. 2. Of necessity — Supply ivas ; [not is, as Eng. Ver., for the author recognises but the sacrifice once for all, ch. vii. 27. Liin.'] for the aorist, shoidd offer, follows. 4. For — The reason for saying in the heavens, ver. 1 : a Chiasmus : comp. ver. 2, 3. On earth — If our Priest were a priest upon the earth [or rather, if he, Jesus, were on the earth, had his abode here. Liin.'] if his priesthood went no further than the earth, he would not be a priest at all. (Christ, while discharging the office of priest, entered into heaven. Seeing that there are, lit., were — Since there icere already priests existing. [Omit t6jv kpiwv, priests. Tisch., Alf. Eead, there are those icho offer.] 0. Serve — The same verb is often used in ch. ix. ; also in ch. x. 2, xiii. 10. The present tense is i;sed, since the Temple was not yet destroyed, ch. ix. 6, xiii. 11. Example and shadoio — A Hendiadys : the latter word is added, lest the former should be understood in too high a sense ; each is repeated separately, ch. ix. 23, x. 1. It here denotes the manner ; after the example and shadow. So after the example, ch. iv. 11. [So Eng. Ver. But it is better to render, lohich serve the representation and shadow of, etc. Liin., Alf. etc.] Of heavenly things — ^Vhich are both older in design, and reach further in the consummation. Comp. liev. xi. 19. The mention of the mount accords with heaven. Was admonished^or see, saith he, that thou make all things according to the pattern shewed thee in the mount — .Kx. XXV. 40, Sept. ; and so xxv. 9, xxvi. 30, xxvii. 8. 6. Noio — This is opposed to if ver. 4. \_3Iore excellent — Divine. V. (?.] By hoiv much — The character of the duty follows the nature of the testament, that the promises I40 HEBREWS. [chap. vm. contained therein may be fulfilled. Mediator of a — covenant — established — These are all expressions of Paul, 1 Tim. ii. 5 ; Eom. ix. 4. Was established — By an appropriate difference in the words, it is said concerning the Old Testa- ment, the people had been established in the laio, ch. vii. 2 ; but the New Testament itself has been established on the Into. Man violates it: God keeps it. Upon promjses— Which are enumerated, ver. 10, 11. The old promises, viewed strictly, had reference to the things of this life, and they were fulfilled to the letter, in order that the people, being wearied with them, might then embrace the heavenly ones with greater eagerness. [But the better promises are espe- ciall}^ those of forgiveness of sins, which the old covenant could not attain, Kom. viii. 3, etc. Liin.'] 7. TJiat — The pronoun suitable to a past event. First — ■ A Metonymy ; for blame does not fall on a divine insti- tution, but on a real and personal object. With them, is said ver. 8 ; whence it is plain that not only the New Testa- ment (or Covenant) is free from blame, but also its people. Should — have been sought — A fitting expression. The former (covenant) would have covered all the ground. 8. Finding fault — An opposite expression, as /awMess, in the last vei 3e. Ammonius says : Blame is an accusation against a careless person ; and in the case of the ancient people, there was carelessness. There was practical disregard of God on the part of the people, and this drew upon them His disregard; ver. 9, note. With them — Those under the Old Testament. Behold — Jer. xxxi. 31-34. Israel — Jiidah — Therefore the Ten Tribes, as well as Judah, are partakers of this covenant. 9. I made — Sept., I arranged. To perfect is more than to make and arrange. In the day — To this one day are opposed days in the plural, ver. 8. These many days are the days that intervened between the day of the Exodus and the New I'estament. WJten I took them by the hand — While their sense of the Divine help and power was fresh, these Jews of old obeyed ; but it was their wont soon to revolt and turn God away from them. This was their custom ; comp. they continued not, which soon follows. It was not merely a single act. Out of the land of Egypt — There are three periods: 1. Of promise ; 2. Of training; 3. Of fulfilment. The training began at the time of the departure from Egypt, with that which was destined to wax old (ver. 13). CHAP, viii.] HEBREWS. I4I Tliey continued not in my covenant, and I regarded them not — Correlatives, as ver. 10, on the contrary, I icill be to them a God, and they shall he to me a people ; where, however, the relation is revei'sed : foimerly, the people had begun to abolish the covenant : in the new covenant, God both begins and perfects all things, ver. 10, 11. And I regarded them not — Sept. The Hebrew is, and I rided over them, although some claim for the verb ride over, the meaning, disregard, from an Arabic idiom. Indeed, God's rule and disregard may, in a manner, be reconciled by taking this view : I treated them as if they were not mine ; Hos. i. 9 : nor icas I p'opitious to their sins ; Deut. xxix. 19, xxxi. 16, etc. Those over whom such rtde is exercised are not cared for, do not enjoy that acce.^s which is the privilege of allies or friends, John xv. 15: but are treated as slaves ; and as to whatever befalls them, no great concern is shown; Ezek. xxiv. 6 (at the end) ; Jer. xv. 1, 2. There is something similar in Jer. iii. 14, Ex. xx. 3,'-!, 37. But both passages contain a promise rather than a threat ; nay, so does the present, Jer. xxxi. 32. 10. Covenant — 3Iy covenant, Sept. Israel — Here Judah is to be understood. A new union of the people. The two houses in the Old Testament, ver. 8, become one house in the K ew. Iwillput — The participle [in Orig.] for the verb ; 2 Pet. i. 17 ; giving I will give, Sept. [But it is better to connect it with what precedes ; this is the covenant lohich I will establish, .... giving my laws into their mind ; and on their heart, etc. Alf] So giving [Eng. Ver., he giveth']. Is. xl. 29. There aie four sentences arranged by Chiasmus. The first, I will put ; the second, I ivill he ; the third, and not ; the fourth, /or aZZ. The second explains the first; the fourth, the third. My laws — Heb., my law. The summary of these laws is presently given, I will he to them a God, and they shall he to me a people. Write them — Sept. I icill write them and behold them. In their heart — So that they may obey theiJi from the heart. 11. They shall not teach — A change of the consequent for the antecedent; that is. All will be taught by God himself, especially love, Avhich is the sum of the law. The aid of brethren in teaching is not expressly denied ; for men must first be taught, while the covenant itself is proclaimed to them ; Acts iii. 25 : Is. ii. 3 ; then those who, through the remission of their sins and knowledge of the Lord, 142 HEBREWS. [chap, viii, attain to that insight which makes the covenant pecu- liarly plain, no longer require the instruction of brethren. We have no need to tcrite unto you ; ye have no need that we write unto you, says Paul, 1 Thess. iv. 9, v. 1. There will be a full accomplishment of these promises when that lohich is perfect, namely, eternal life, has come. But on the way it is surely the duty of each to exhort himself and his brother; xiii. 22, Jude, ver. 3. Nay, even the doctrine, which is meat to the strong and milk to the weak, if, in both cases, they be found in the way of godliness, delights the godly; Heb. v. 12, 13, xiii. 7 ; in fact, it is only now' that these very persons have come fully capable of leceiving doctrine, 1 Cor. ii. 6, iii. 1 ; and the apostle himself, both here and throughout the whole discharge of his office, teaches or instils doctrine. The grand crowning point of all, Know the Lord, is learned from the Lord. One points out to another every doctrine that is in harmony with this teach- ing ; admonition finds a special place ; 2 Pet. i. 12. In the mean time the doctrine is not burdensome and forced, because grace renders all very teachable ; for it is no longer the ministration of the letter, but that of the spirit ; 2 Cor. iii. 6, note. Nor does the firmness of believers depend on the authority of human teachers. This is also the reason why the New Testament Scripture is shorter, and why some things are not decided with sufficient clearness. God himself teaches his people. [For Trkria-iov, neighbour, read ttoXlttjv, (fellow) citizen. Tisch., Alf.'] His brother — This implies a closer relationship than would be expressed by the word neighbour or felloiv-citizen. [Shall know me — From having had very deep experience of my grace ; Jer. ix. 24. V. 6r.] From the least to the greatest — He that is feeble among them shall be as David, Zech. xii. 8. 12. i^or— The forgiveness of sins, the root of blessings and of knowledge. To their unrighteousness — The abstract for the concrete ; sin is abolished ; sinners obtain gi-ace. [Alf. and Tisch.. 1849, omit koL twv avo/xcwv avrwv, and their iniquities. But Tisch., 1859, restores it.] And their iniquities — Not found in the Sept. or Hebrew version; but the apostle adds it to give greater weight; eh. x. 17 : comp. x. 8, 5. Will I remember no more — Comp. x. 3. 13. In — The time is marked at wliich it was said by Jeremiah. He hath made — old — For there cannot be room for both. The use of the past tense, he hath made old, OJAP. ix.l TIEDREWS. 143 iiuiilies that it had become old at the time when he spake by the mouth of Jereiuiali. The New covenant was only once promised in the Old Testament under this very name. And yet the apostle lays great emphasis on the name. C)t' such importance are the loords of prophecy. That wliich decaijeth. lit,, is being made old — By God's word. In 2 Cor. iii. 14, also, Paul speaks of the Old Testament (or covenant). And waxetli old — Forasmuch as the people revolt from it. There is an antithesis between old (TroAatos) and neto (K-au'os), and also between old (yepwv) and yonng (I'e'os) ; hence the New Testament is spoken of, ch. xii. 24 ; for there is a new life, ch. x. 20 ; 2 Cor. v. 15, 17. Ready, lit., near — Jeremiah uttered these prophecies at the time of the Babylonish captivity almost at the close of the prophetic age. at a long interval [899 j'ears, V. 6r.] after the coming forth out of Egypt, not very long [about 627 years] before the coming of the Messiah, the nearness of which was proved by that very fact. CHAPTER IX. 1. The first — Cb?;enanH s understood ; not tabernacle. For the tabernacle was the worldly sanctuary, as we shall see further on. By a most apposite ellipsis, the word covenant is omitted, inasmuch as it is better suited to the Kew Testament; and therefore, in the 15th verse, it is called the New Testament, the substantive being placed befoie the adjective. [We have here a noble description of Christ's entry into the true sanctuary, as far as to ch. x. 18. V. 6r.] Ordinances — -Those by which the duties of the sjici'ed office were filled [ver. 6, 7]. The same word occurs, ver. 10. Of — service — External. Worldly sanctuary — An Oxymoron [union of two apparently contradictory terms]. The sanctuary was Mundial (to use the appropriate teim by which Sidonius expresses the material to), or Mundane (as Paul speaks of the elements of the icorld, Gal. iv. 3), and farHoZ, ch. vii. 16. It consisted of precious materials, but it was material nevertheless. The division of this verse is as follows : first, the duties are set forth, then the sanctuary ; the discussion follows, first, regarding the sanctuary, ver. 2-5, and then regarding the duties, ver. 6, etc. (There is a similar cross reference in PanVs first Epistle to the 144 HEBREWS. [chap, ix Corinthians, ix. 1, note). The contrast to both is in ver. 11, 12. 2. The jirst^-ThQ outer tabernacle, Tlie candlestick and Il:e table— K type of life and light. The shew bread, lit., the setting forth of bread— [So literally the Greek ; the shew of the bread. Alf] A change of the abstract for the concrete ; the bread which had been set forth. The sanctuary — Gr. ayta, not ayta. Farther on we have tj Xeyo/xeV?; ayttt dytW, which is called the holy of holies : here ayia with- out the article denotes the sanctuary, in opposition to ayia dyt'jjv, the holy of holies. Some read dyta here. 3. Which is called — So ver. 2, is called. The opposite is, the true, ver. 24. 4. Golden — The apostle uses this term which has a precious and glorious sound, so of glory, ver. 5. Censer — • A thurible ; not the altar of incense, which, inasmuch as the whole burnt-oifering is not mentioned, it is needless to speak of here. [The word may mean either censer or altar of incense, and the rendering is doiibtful here. Liin., Ebrard, etc., adopt the former ; 'Alf. with Eng. Ver. and Beng., tbe latter.] The thurible alone, with the ark of the covenant, is mentioned in this passage, because it was the chief part of the fuinituie which the High Priest used on the day of ex- piation ; and although on that day he brought in and again took out the thurible, yet the [Gr.] participle, tohich had, suits the fact. Again, it comes first, because a fuller description of the arJc follows. Wherein — That is, tJie ark; for awr^s, it, refers to the ark, ver. 5. Tlie golden pot that had manna — 3Ianna has the article [in Greek], the pot has not, for the thing contained was of more importance than the thing containing. Ex. xvi. 3d, one goldeyi pot, Sept. Some are oi opinion that the pot and rod of Aaron, two very remark able monuments, established for a perpetual miracle, had been taken out of the ark before the building of the temple ; others, that they had been subsequently placed within it, because the tables which were kept in the ark are alone mentioned ; 1 Kings viii. 9, In the same passage, however, it is clearly shown that Solomon followed the example of Moses ; the apostle is considering the times of I\Ioses, ver. 6; ch. viii. 5. ' Comp. ch. xiii. 11, where there is no mention of the city, just as here there is none of the temple. What shall we say then ? The tables alone were in the ark itself, but the pot and the rod were before the testimony, and CHAP. ix.J IIEBIIEWS. 145 therefore before the ark, Ex. xvi. 34 ; Niiii). xvii. 25 Lin tin.- llebre\vj, close to the ark, as it were a]ipendices to it ; in the same way tlie book of the law and the emerods of the Philistines were put by the hide of the ark : Deut. xxxi. 2ti ; 1 Sam. vi. 8. Therefore in has rather a wide sigiiiticaticni. as ill Luke ix. 31. [T/'f] «ja?ma— [Eng. Ver. omits tliti article]. A memorial of God's providence towards Israel. Rod — A memorial of the legitimate priesthood, Num. xvii. 10, in the Hebrew. The tables of the covenant — Deut. ix. 9. These are put last by a gradation, 5. The Cheruhims—Ex. xxv. 20, xxxvii. 9. Of glory— Tht-y were of the most valuable materials, and represented the glory of God, overspreading the Cherubim ; Ezek. x. 4. Shadowing — Sept. covering, in the texts above cited. Of which — The pronoun refers to everything mentioned, fi-om yen 2. We cannot now speah — The apostle proposes to discuss, not so much the sanctuary and its furniture, as the sac;rifices ; he does not say, we cannot afterwards, but ■we cannot now, suggestion that a profitable discussion of these points each in their turn is possible. C. Went, lit., eater — The present tense [in Gr. eicriacrti', Eng. Yer., icent, is incorrect. Alf., etc.]. So ver. 7, 13, 22, 25, ch. X. 1. 7. Once every year — So Sept. Lev. xvi. 34. Once a year ; on one day of the year, but once. [Once a year — That is, on one day only of the year ; but twice or oftener on that day. Lev. xvi. 12-16. Liln. So Alf., etc.] For himself — The Vulgate has pro sua, for his own, that is, en-or. 1 am of opinion that virep riuv eavrov, for the en-ois of himself, wan not in the Greek copy from which the Latin version was taken. Although the priest was free from the errors of the people, he was not exempt from sin : he therefore needed sacrifices, ch. vii. 27. Errors — This word, like knowledge, in a contrary sense, has a very wide application. Kum. XV. 22-:il. 8. Signifying — As it were a fact which otherwise Avould liave remained concealed from us ; so signifieth, ch. xii. 27. Tlie icf/y— Comp. ch. x. 19, 20. Tlie Holiest — Twi/ dytW. Tnis Greek plural corresponds to the Hebrew singular. The relation which the holy place bore to the holy of holies was the same as that of the entire Levitical tabernacle to tlie celestial sanctuary. Next, as the holy place did not permit of any one's entering the holy of holies, so ilu-. VOL. III. L 146 HEBREWS. [chap. IX. whole tabernacle prevented an entrance into the celestial sanctuary. First, therefore, lower down, has a figurative, ambiguous meaning. If we take it oi place, it means the fore part of the tabernacle, as opposed to the holy of holies ; if we take it of time, it signifies the entire Levitical taber- nacle, as opposed to heaven. Was — made manifest — The same word occurs, ver. 26. Was yet standing, lit., having as yet a standing — A suitable plirase. When Paul was writing, the temple, or first tabernacle, was not yet destroyed ; still it had no longer any standing, ever since the veil had been rent. Its standing being subsequently shaken, the tabernacle itself was soon afterwards utterly destroyed. 9. Which was a figure— [A parable). "Hrts, foro, before the feminine noun parable, 7rapa(3oXyj. The relative refers to the thi'ee verses which precede. Present — [That is, thenpresent, as Eng. Ver. But the meaning is, for the time present, i.e., now present to the writer ; a figure reserved unto this time ; of heavenly things now first made accessible. Alf., after Delitsch ; rendering what follows ; according to which both gifts and sacrifices are offered, having no power, etc.] In respect of the standing. The standing, emphatically such, no longer existed, although the tabernacle was not as yet broTien, destroyed, or overthrown. The antithesis is, things to come, ver. 11. [For KaO' ov, in which (time), read Kaff rjv, according to which (figure or parable). Tisch., Alf.~\ Gifts and sacrifices that coidd not — The victims possibly appear more eflicacious than the other gifts : and so the efficacy is appositely withdrawn from the sacrifices. Him that did service — The priest who offered on his own behalf, or the Israelite for whom the priest ottered. Conscience — The same word occurs, eh. x. 2, 22. The antithesis is, of the flesh, ver. 10, as ver. 13, 14, [1 Pet. iii. 21]. 10. Only — The precepts relating to meats are, so to speak, an appendage to those relating to sacrifices ; this particle modifies the weight of this appendage. Sacrifices do not purify the conscience ; meats relate to the fiesh. On both, see ch. xiii. 9, etc. Paul frequently uses fiovov, only, abso- lutely; 1 Cor. vii. 39; Gal. ii. 10, v. 13; Phil. i. 27; 2 Thess. ii. 7. In — 'Etti, with the dative, signifies some- thing concurrent, as we have already observed upon the appeiidage ; comp. ver. 15, 17, 26. Sacrifices in public worship, and meats in daily life, met together in the cere- monial law : which continually treats of both, and is almost ciiAi'. IX.] IIEBUEWS. 147 ci'iupletely oucnpicd with this and with isimilar nialfers. 'Meats — Some of which were never permitted to an}', othei-i< not to all ; and that not on every occasion, and in evei y place. Drinks — Lev. xi. 34 ; Num. vi. 3. Divers icashings — They were very numerous, of priests, of Levites, and others [b'or 8iK-ttro')/xao-t, read SiK-aiw/jara — ■ Tisch., Alf., etc. So Bentj. Kender. divers washings, ordinances of the jiesh imposed, etc. -4//'.] The apposition of the nominative and of the oblique case, as Luke xxii. 20, note. Imposed on — As it were a burden, without intermission. Of reformation — Sept. amend, •Ter. vii. 3, 6. The verbal form Stop^ujcrts, correction, answers to the epithet hotter, ver. 23. 11. Christ — High Priest^So Lev. iv. 5, the priest who is anointed. Paul, in this place, considers Christ as a Priest ; with Moses, xP'-o-'J'os, anointed, is an epithet. Being come — He then exclaimed suddenly. Withdraw, ye Levites, ch, x. 5, 7. Of good things to come — -Ch. x. 1. The good things are described at the end of ver. 15. By — To be taken with entered, ver. 12. Greater — More noble : so, more excellent, ch. xi. 4. Tabei-nacle — His own body, ch. x. 6, 20 ; comp. John ii. 21. His body is opposed to the tabernacle, as is his blood to that of goats, etc., ver. 12. Schomer, commenting on this passage, says correctly, /Ae tabernacle is here taken for the icay into the inner sanctuary. For the word KTto-ew?, which follows, proves an abstract idea of this kind. It is not therefore the Tabernacle that is meant, but the huildmg, the institution; die Anstalt. Again, the Body or Flesh (for flesh cannot be separated fiom the body) is the veil, and the sanctuary is Heaven. I trust that in this way the subject is distinctly cleared up. [So many commentators. But the better meaning is the heavens ; the lower heavenly spaces as the vestibule of the heavenly holy of holies. Liin., and nearly so Alf, and many.] Not made ivith hands — This was in consequence greater. So Paul, Col. ii. 1 1 . Not of this, lit., tluU — The Tabernacle, through which Christ entered. was not of tJutt building or workmanship. [Literally, not of this creation; i.e., of the visible earth, the made world. Liin. Eng. Ver., this huilding, misses the force. Alf, etc.] 12. Of goats and calves — One goat and one bullock were offered at a time, Lev. xvi. 0, 3 ; that animal, however, was not better in itself than any other of the same species. We have therefore the plural in this place. An additional reason is found in the annual lepctition of the sacrifices. L 2 HS he B hews. [chap. IX, Into the holy place — Heaven, ver. 24. Eternal — Not for a day or a year only. Having obtained — So, I found a ransom. Job xxxiii. 24. The zeal of the finder, his wisdom and good faith, the newness and joyousness of the finding are signified, *;h, X. 20. The approach of Christ to the Father was difficult, eh. v. 7. 5,0 one had previously trodden the path of life; Acts ii. 28 ; John iii. 13. Christ could not fail to find : yet it was a work of labour to seeh. 13. For — He shows that the power of the sacrifice of Christ alone is as great as he stated in ver. 12. [Transpose goats and hulls. Tisch., Al/.l Bulls and goats — Animals, merely the modifying term. Of a heifer — Ked, Num. xix. The illustrious Zeller, in commenting upon this passage, has much enlarged the treatise of Maimouides ' On the Heifer.' The Jews maintain that nine red heifers were sacrificed from the time of Moses to the destruction of the second temple. Unclean — A participle : it has less force than the adjective common. To be taken with sanctifieth ; compare what follows. Purifying — Purification was effected by aspersion, not by washing ; washing however followed with no interval between ; Num. xix. 19. This clearly explains the difference between justification and re- generation. 14. The blood — And death ; see the verse which follows. Through the eternal Spirit> — See Luke iv. 18; comp. Eom. i. 4, XV. 16. Tlie spirit is opposed to the state of irrational creatures. [This is the true meaning. Many understand it mistakenly of the Holy Ghost. Liin., Alf] The epithet eternal is understood from ver. 12, 15, ch. vii. 16. It is oj^posed to the ashes of a heifer. Without spot — Above every Levitical victim. Pm-jye— Corresponds to purification, ver. 13. So ver. 22, 23, ch. x. 23, i. 3. The future is employed as a contrast to the present, sanctifieth, Levitically, ver. 13. From — From and to, denote conti'ariety. Bead works — Dead tilings, which defile. The contrast is living. The power of sin and death was abolished by the blood of Christ. To serve — For ever, in a manner most blessed and truly sacer- dotal [ver. 12 : Eev. xxii. 3. F. G^.]. 15. Of the new testament — Here the testament itself, rather than the newness of it, is dwelt on; comp. ver. 16.^ By means of death, lit., his death having happened — -Thatj is. at the time when death happened. The point of time] wlieu this took j)lace separates the Old from the New CHAP. IX.] HEBREWS. 1 49 Testament. For the redemption of the transgressions, that were under the first testament — There is a similar passage in Paid's epistle to the Horn. iii. 24, 25. The preposition, under, not only points ont the time, but hints that there was in the Old Testament no power of redemption, and that on that account the people were greater transgressors. 'AttoAiIt/dcoo-is, the redemption, is found here : XvTpwcn?, the simple form, in ver. 12. The promise — Given to Abraham. Might receioe — For they could not do so in previous times. They lohich m-g called — Named heirs (ch. iii. 1). Inheritance — A suitable expression. There is an allegory : testament, death, in- heritance. 16. Testament — ^laOrjKr]. The omission of the article [in Greek] suits the general view, as in Gal. iii. 15. There must he the death, lit., be shown (or implied) — The Greek verbs ^cpeo-^at, to he shown, ■7rpocr4>fpi(j6ai, to offer, ver. 14, have a reference to one another. Of the testator — This is consonant to our Lord's words before his death ; Luke xxii. 29. 17. After men are dead, lit., over the dead — A concise phrase meaning upon the death of the testators. Sept., Lev. xxi. 5, over the dead. [Eng. Ver. does not render this.] Otherwise, lit., surely it is not f — [But render, seeing that it is never availahle ichen he that made it is alive. Alf. The particle (/AiyTTore) implies a question : iirel, since, has much force in an interrogative sentence, Eom. iii. 6; 1 Cor. xiv. 16, xv. 29.] 18. Wliereupon — The words covenant and testament differ; but they have the same meaning, so far as they both denote an agreement or arrangement, sanctioned by bloodshed. When the agreement is sanctioned by the blood of another, as, for instance, of an animal, which cannot covenant, still less make a testament, it is not properly had-qKTj, a testament ; but yet a covenant differs not much from the nature of a testament, because of the slaying of victims. Where the arrangement is sanctioned by the blood of him who makes it, that is by his death, it is properly a testament, which is also expressed by the [Hebrew teim] for covenant in a wider sense. The particle, tvhence, must not be pressed too far, as if the Old Testament were dedicated by the blood or death of the testator ; it has nevertheless its proper force, in as far as it intimates that the Kew Testament, and consequently the Old, was necessarily dedicated with blood. Was dedicated — On the very day of the initiation, the Old ISO IIEBnEWS. [CHAP. IX. Testament most properly commenced, and it continued until the very night and day of our liOrd's betrayal and death. 19. Spoken — Ex. xxiv. 16. Every precept according to the law — [But the words, according to the law, belong to having spolien. Liin.'] Moses had recited or read the command ments in Ex. xx., and possibly those of tlie following chapters. This curt reference to the written book sums up all that was recited. Of cahes and of goats — Tliey are expressly called little calves, Ex. xxiv. 5. The woid lohole burnt offerings in that, are the goats of this passage. With •water and scarlet wool and hyssop— Theae words are not found in the yjassage cited, but are taken from other places in Moses' writings. Lev. xiv. 5, 6. Bool- — The Latins from the Vulgate, and many others, take this word with he sprinMed : as he tooh the booh of the covenant, Ex. xxiv. 7. [This is impi)ssible ; and Eng. Ver. is right. So Liin., Alf, etc.] There is appositeness in the connexion oi the blood and the book : this appears from the comparison of the words, the blood of the testament ; so that in this rite the blood is demonstrated by itself ; the testament, by the demonstration of the book, and that the dedication may be perfected by the double exhibitiun : avro, itself [not rendeaed in Eng. Vei'.], is added [to book^, because the testament described in the b(Kik was more important than the blood The other things which the apostle mentions in this place are not found in the 24th chapter of Exodus. They may be taken fiom other passages ; respecting the aspersion of the book, however, which was an important part of the rite, there is nothing in the writings of JMoses. Again, if the book had been sprinkled, and the apostle alluded to the circumstance, he would have joined it with the sprinkling not of the people, but ©f the tabernacle and vessels, and therefore of the altar. It was not fitting that the book should be sprinkled, for the book, containing God's icord. repre- sented God himself Elacius is of opinion that the book was sprinkled. The tabernacle [which was at that period adapted to the altar, Ex. xxiv. 6-8, xxv, 8. V. G.'], and the vessels doubtless required purifying, ver. 21 ; Lev. xvi. 16, 19, 20, 33 ; 2 Chrou. xxix. 2 1 ; but the book, or the word of God, did not need it. This being so, the koi, and, before Travra, all, is not only not inconvenient, but on the contrary exceedingly elegant. The sentence is copulative : Moses CHAP. IX] II EB HEWS. 151 sprink lull all the people, on the one hand ; and on the other tlie Tabernacle. And all the ;peo})le — iSejit. sprinkled it on the people, Ex. xxiv. 8. 20. Enjoined unto you — Ordered me to bring to yon. 2 1 . Sprinkled — He poured half of the blood upon the altar. Sept. The vessels— Even the garments. 2'2. Almost with blood — Almost, nearly. The force of this restrictive adverb does not fall upon all thimjs : for it admits of no exception, but npon blood ; inasmuch as other n)aterial things besides blood were employed, ver. 19. [This is wrong ; as in the Eng. Ver. The crxeSoi/, almost, belongs to the whole sentence ; as often in Greek. One may almost say that by the law, etc. Lun., Alf, etc.] Withoid shedding of blood is no remission — See in particular Lev. xvii. 11. Bemissio7i — Levitical. 23. Therefore — The conjunction implies that the things mentioned in ver. 18, are, as a matter of fact, included in this passage. [Delineations — that is, types, symbols; not as Eng. Ver., patterns. Alf] With better sacrifices — The plural, answering to the Levitical plural, is used for the singular, because of the excellence of the one sacrifice of Christ, which was in every respect perfect. If a Jew enquire, "What are your sacrifices ? We reply : Our sacrifices consist in the single sacrifice of Him who was crucified. In this conchision, to be purified, which makes an Ilypallage [attributing to one subject what strictly belongs to another], should be supplied : for the heavenly things are pure in themselves, but we needed purification that we might enjoy them, ver. 14. So, is sanctified, 1 Tim. iv. 5, 4, that is, the use is made holy in our case. Comp. Lev. xvi. 16, 19; Num. xviii. 1. 24. ^0^— Jesus never went into the innermost part of the temple at Jerusalem ; he never caused a sacrifice to be offered for himself during the entire period which elapsed between his baptism and his sacrifice. The figures of the true — The true were older : those made with hands were simply an imitation, ch. viii. 5. Into heaven i7se//"— Beyond which there is nothing. Now — So ver. 26. To appear — This is a very suitable word in reference to God : in reference to us, he hath been manifested [Eng. Ver., hath appeared], ver. 26, and he shall be seen [Eng. Ver., shall appear], ver. 28. In the presence of God — More than Aaron in the tabernacle before the ark. 152 HEBBEWS. [chap, ix. 25. Nor yet that — He did not enter in order, that. 26. For then must he — It is here taken for granted that Christ died for the sins committed since the world began, ver. 15. Christ at the beginning was according to the Divine Nature. Philo teaches that the Jewish high priest offered sacrifices for the whole human race. Have suffered — Consequently the offering is not without suffer- ing. Once — Once is here absolute : it is foreshadowed in the once, relative, and Levitical ; ver. 7. In the end — When sin had reached its highest ; comp. note John i. 10. Of the world, lit., of a^/es— The beginning of these ages must not be reckoned from Moses, but from the creation of the world : comp. ch. i. 2, note : the end here is consequently not that of the Old Testament, but of the world. The sacrifice of Christ divides the age of the world into two parts ; and the first of these parts is assuredly not shorter than the second. Sin — The singular, with much force. A'ppeared, lit., has been manifested — In the world. 27. And as — A comparison which strengthens the con- clusion greatly. It is appointed — By the Divine sanction. Once — The 07ice in the next verse refers to this. To die — The verb for the noun ; death and the state of death. But after this — Death and judgment are immediately connected, because the intermediate state of man is uniform. Judgnhcnt — When Christ shall he seen. Comp. this with ver. 28 ; Matt. vii. 22, note. 28. [Add Koi, and, after owtws, so. Tisch., Alf.] So — That is, Christ freed us from death and judga\ent ; nevertheless, in name, they both remain. Offered to bear — (^omp. 1 Vet. ii. 24, he hore our sins : they were laid upon him by the Father : while therefore he was borne upon the cross, he took our sins upon him. We find the same idea in the Sept., they shall bear your whoredom. Of many — An agreeable contrast : once, of many, who lived during so many ages. Is. liii. 12, Sept. A second time — Thus the absolute power of the single sacrifice of Christ is clearly demonstrated. Again, in John xiv. 3, agrees with a second time here. Both places refer to his coming, in itself. But the first advent was in the flesh, in the strange form of a servant ; the second advent is in His own glory. In the eyes of all who had not before seen and acknowledged him, he is at that time Coming. Let us think of the arrival of a guest, the cHAP.-x.] HEBREWS. 153 intimate friend of tlie master of tlie house, but yet not known to the family. The father of the family will say, A brother returns ; but tlie family will say, A guest is COMING. Ajjpear, lit., will he seen — In his glory. Unto them that look for him — The dative of advantage. The Avicked also will see him, but not for salvation. To them that hole for him, he will be a Saviour, Phil. iii. 20. [Without sin — On him. The whole work of atonement done. Alf.] Unto salvation — Consequently to free us fi'om condemnation. CHAPTER X. 1 . Shadow — The contrast is image. The very image — The first image and archetype, ch. ix. 24, note. Although the shadoiv preluded future events, it did not prelude, as in a picture, but followed a very little while after. Corap. viii. 5. Can never — So ver. 11. With the same — [Eng. Ver., with those~\. Kot in number, but in kind. Which they offer [Eng. Ver., offered] continually — Offer, namely, those who otfer, draw near an : minister. They offer for ever ; that is, they do not cease to offer, and they will not cease unless they are forced. Year hy year — This relates to the whole sentence, as far as the end of the verse. 2. For then — This is plainly the meaning of eVet, inter- rogatively, ch. ix. 17, note. : 3. A remembrance — Public; comp. ver. 17. pRather, a recollection, a calling to mind. Liln., Alf] Of sins — Of the last year and of eveiy year. The day of expiation, wdiich fell on the 10th Tisri, did not synchronize with that of Christ's crucifixion. The oblivion of sins is opposed to this admonition, ver. 17. Every year — An Epanalepsis [resump- tion] : comp. ver. 1. He chiefly dwells upon the annual sacrifices. 4. Take aivay — 'At^aipetv. HepuXeiv, to remove entirely ; ver. 11. In the books of Moses, great effects are ascribed to this elementary worship, with a view of showing that it is not in themselves that they are so efiicacious. 5. Wlien he cometh into the world — -The advent of the Mes- siah into the world is represented in the 40th Psalm. The tabernacle itself was part of the world, ch. ix. 1 : it is called the world here because the sacrifice of the Messiah has a far wider application than the Levitical sacrifices, 154 HEBREWS. LcHAP. X. extending throughout all ages, throughout all the world, which is claimed for him, inasmuch as he is the heir of it, Ps. xl. 10. The word coming in is expressed in I am come, and represented by it, ver. 7. Sacrifice — Tliou hast no pleasure — to do thy will — Sept. The version in this psalm reads, sacrifice — thou desiredst not ; I wished to do thy will, 0 my God; and desire thy laio within my heart. The apostle joins the words, to do thy loill, 0 God, which had been separated from those which follow, to the preceding words, referring to the same thing as the words forty years in the desert, ch. iii. 9. But a body hast thou prepared me — Heb., Thou hast hored my ears, viz., that I may obey thy will with perfect love. Comp. Ex. xxi. 6 ; Is. 1. 5. The slave whose ears were bored was claiured with his whole body by the Master whum he loved. Samuel Petit attri- butes the Greek version of the prophets and the Psalms, as well as the senteuce, thou hast fitted for me a body, to the Essenes, for among them there were no slaves, but they ministered to and obe3'ed one another in corporate bodies or colleges. The most earnest supporters of liberty might retain the reading, ears; but the apostle defends the literal signiiication of the word, body. The ears are a part : the body, as a whole, follows the obedience of the ears. TJiou hast prepared for me a body, for sacrifice ; ver. 10. The mention of the whole here is very appropriate. A similar observation of Paul, on the body of Christ, Rom. vii. 4. 7. Then — Of this particle we shall speak on ver. 8. The parallel terms are: then; I come; in the booh; I said; of Me ; it is written. I come, lit., I am come — The verb is tjkw, I am come, treated of, Eev. ii. 25. In the volume of the booh it is written of me — This phrase (volume of the booh) cannot be ^^n- derstood of any part of the Pentateuch, for with the excep- tion of the Pentateuch, no prophetical Scriptures, which the Psalm might seem to refer to, existed in David's time ; many, nay, all the parts, treat of Christ; neither can it mean the ivhole, for the entire volume of the law, though often cited, is never thus named. Again : here the sacrifices are called the first, and therefore the volume of the booh cannot mean the book which contains an account of previous sacrifices. Further, the rejection of sacritices by God, and the self presentation of the Messiah to do His will, succeeded the perpetual oifer of sacrifice. Wliat then is the volume of the booh ? We shall not wander very far to ciK\p. -x.J II EB HEWS. 155 learn ; it is the very page on which this psalm was wiitten. There are two parallels : I have said, Lo, I am come ! and in the volume of the hook it is written of me : hy this very Scrip- ture I promise to do thy will. The Messiah becomes bound by both expressions ; and hence his presence in the fullest sense of the prophetic spirit is perceived. David had before his eyes, in his hand, the book in which the psalm was written : he shows this book as the Messiah's bond, Neh. X. 1. From the very day on which this psalm was written, it became incumbent on Christ, in some sense, to do God's will. Consonant to this is the fact, that in thy booh, or in the book of the Lord, is not written, but simply in the hook. Comp. Ps. cxxxix. 16; Is. xxxiv. 16. Augustine supposes the phrase to mean the beginning of the Psalms, but at that date they had not been collected into a volume. Others have understood this passage of the whole Scripture, but the Old Testament Scriptures had not at that time been collected so as to form one volume. \_I come, or rather, I have come, was Jesus' creed, as it were. I am come, says he, to fulfil the law, Matt. v. 17 ; to preach, Mark i. 38 ; to call sinners to repentance, Luke v. 32 ; to send a sword, and to set men at variance. Matt. x. 34, 35 ; I have come down from heaven to do the will of him that sent Me, John vi. 38, 39. These are the very words of the fortieth Psalm. 1 am sent to the lost sheep of the house of Israel, Matt. xv. 24; I am come into this icorld for judgment, John ix. 39 : / have come that they may have life, and may have it more abundantly, John x. 10; to save lohat had been lost. Matt, xviii. 11 ; to save men's lives, Luke ix. 66 ; to send fire on the earth, Luke xii. 49 ; to minister, Matt. xx. 28 ; to seek and to save that ichich was lost, Luke xix. 10, comp. with 1 Tim. i. 15; I am come into the world the Light, John xii. 46, etc. ; to bear witness to the truth, ch. xviii. 37. See, Reader, that the Saviour fulfil his purpose in thee. But thou, say wherefore thou art come hither. Dost thou also fulfil God's will ? from what date? and how? V. G.'] Thy will— That God wills and is pleased in something veiy different from the legal sacrifices, is clear from the circumstance that the flesh of oxen and the blood of goats did not satisfy Him. What He does will, however, may be gathered from the preparing of the Messiah's body, by which, when it was offered, we were to be sanctified; ver. 10. Christ, in the Psalm, acknow- ledges and cordially accepts God's will. 156 HEBREWS. [chap. x. 8. [For Ovo-iav Koi Trpocr^opav, sacrifice and offering, read Sva-Los Koi Trpo(TaTov. The Sept. often use this word. Its proper application is to an animal recently slain. It is a kind of Oxymoron [union of apparently contradictory terms], for recently slain, and living, are joined together. As soon as Christ had passed by the point of death, un- qualified power and life were at hand. Which — Supply entrance ; a synonymous term, way, follows. They are not, however, simply synonymous, biit so far as the xmy reaches the goal, THROUGH the veil. Hath consecrated — We find the same verb in ch. ix. 18. It implies that we are to follow in the way by which Christ went. His flesh— Which., like the veil, was rent. 21. High Priest — Ch. vii. Over the house of God—Gh. iii. 6. 22. Let us draw near — By that way. True — Which has thoroughly imbibed the truth, ver. 26. Of faith — Hope and love are added, ver. 23, 24. These three abide. Faith and hope have very frequently the same relation : therefore they are very closely combined in this passage, and they unite in the following sections : ch. xi. 1, [xii. 18, xiii. 1], etc. Hearts — Both the hearts and the body are cleaned, ver. 23. Sprinkled— ^o ch. xii. 24, ix. 13, 19, 21 ; 1 Pet. i. 2. From — A concise phrase, sprinkled and delivered from an evil conscience. Conscience — Ch. ix. 9, note. Our bodies, lit., the body — He alludes to the Levitical washings ; he does not, however, say the flesh, but the body, by which the whole substance of man is by Synecdoche [the part for a whole] signified. The body also had formerly been polluted by sin, but it is washed, that it may be fitted, after the fashion of Christ's holy body, for an oblation : Rom. xii. 1 : 1 Cor. vi. 13, 20. Washed— Single verbs and single participles are connected in ver. 22-24, and the conjunc- tion, Kttt, divides the members of the sentence. But the CHAP, s.] HEBREWS. 1 59 arrangement is, verb, participle; ])articiple, verb; verb, participle, by a cross reference. With jjure ivater — Ezek. xxxvi. 25 ; John xix. 34 ; 1 Cor. vi. 11 ; Tit. iii. 5 ; 1 John V. 6. [With sure — of hope — In a similar manner cleansing is joined with hope, 1 John, iii. 3. V. G. Bcng. would render, and having our bodies washed with pure ivater, let us holdfast, etc. So Ebrard, Liin., etc.] 23. Profession, lit,, confession — Confession was made in baptism. It must be retained. 24. Let us consider — So eVtcr/coTroSi'Te?, looking diligently, ch. xii. 15. To provohe unto love — Contraiy to this is provo- cation to hatred. 25. The assembling of ourselves together — The modern Greek version rendeis iTrLo-vvayoiyrjv, by av)(yocrvva^Lv, the assembling of very many. The apostle, howevei', alludes to the Jewish synagogue, the preposition, eVt, somewhat changing the meaning of the word. The sense is : You ought not to frequent the synagogue only, like the Jews ; this you gladl}' do, but also [the additional force of IttI in composition] the assembly, as Christians : it is not, how- ever, the assembling into one place, or for the promotion of one faith that is implied ; the term is employed in a middle sense, the mutual assembling through love, the public and private communication of Christian duties in which one brother does not withdraw himself from another, but each provokes the other. For even spiritual heat and zeal separates things of a different nature, and unites those which are similar. The order of the argument is thus satisfactorily explained, for in it, next to faith towards God, love to the saints is praised; as also the use of the verbal noun, eTTLcrvvayM-piv, assembling together, in the singidai' number ; of the pronoun, iavrwv, of ourselves, not our ; so, also, the complaint, as the manner of some is ; and the con- trast, exhorting. Some — Who possibly feared the Jews. Exhorting — The power of exhortation, which is required, includes the peculiar zeal of each person. And so much the more — This relates to the whole exhortation from ver. 22 : comp. ver. 37. Ye see — From the signs of the times, and from the sacrifice for sin that was consummated, ver. 13. The day — Of Christ. After Christ's advent in the flesh, which had been expected during so many ages of the world, his glorious advent is considered to be approach- ing; comp. ver. 27, 30, 35. [The Hebrews lived closu l6o HEBBEWS. [chap. X. iipon the great foretaste of it, the destruction of the Holy city; the bloody and fiery dawn, (Delitsch) of the Great day. Alf.] 26. If we sin — In this passage, to sin means a complete defection from God, ver. 29, eh. iii. 12, 2 Kings xxi. 16; the violation, not of the law, ver. 28, but of the whole New Testament dispensation, ver. 29. Comp. desjjised, ver. 28, note. Wilfully — After the recognition of the truth, the excuse for ignorance is taken away. After we have received — This relates not so much to individuals as to the condition of those who believe in the New Testament ; nevertheless, the conclusion is equally valid with respect to individuals, ver. 29. Of the truth — The truth and grace, ver. 29, apply to the New Testament. Tlie Spirit of grace is called the Spirit of truth in John xiv. 17. No more — The benefit of the sacrifice of Christ is always clear to those who do not reject it, but they who do reject it, have nothing else. For sins — Eefers to if we sin. 27. Fearful — A very bad hope. Looking for — Very difierent from that which is described in ver. 13. Fiery — the adversaries — 'YirevavTcov^. Is. Ixiv. 2, fire will consume the adversaries. We must not seek for any special meaning in vTTo : in Ex. xv. 7, vTr€vavTLovy faith alone understand that these were produced by the word of God; but we by faith alone understand best that the creation of these visible things was thus effected; this shows more clearly the marvellous power of faith. Were framed is enlarged by this clause. [For ra fSXeirofjieva, things which are seen, read to /SAeTro'yaevov, that which is seen. Tisch., Alf. Not out of things apparent hath that which is seen been made. -4Z/.] Observe carefully the distinction between the words. ^acVo/xat, I appear, I begin to be seen, with the notion of beginning ; ^AeVo^at, I am seen, I am before the eyes. Ta ^Xeiro/xeva, the things which are seen, have arisen out of those which begin to be seen, exist, and are-to-day ; the light, the heaven, the earth, the stars, etc. ; but the same things were (jiatvofxeua, appearing, when they were made out of non- existent entities, 2 Mace. vii. 28, and were ordered to come forth : and thus it might be said, the things ivhich are seen have arisen from those which began to be seen, jiamely, in themselves ; that is, the things which are seen to-day, were beginning to be seen at the first ; they were not from ever- lasting, but they began to appear and to be conspicuous at some time or other, for they did not previously exist ; comp. Ik, from, Rom. vi. 13. But as far as we are con- cerned, the apostle, by the prefix not, gives a different meaning. He states that the things which are seen ivere not made of the things which do appear. For the first man was created, and we were born, after the creation of the world. We did not see the creation. Ponder over the well-known question of the Creator, Job xxxviii. 4, 5. Therefore by faith we perceive the creation. Faith has a retrospective and prospective ground for its practice. From this it appears that the particles ^yj Ik, not from, should be ex- plained in their order, although occasionally ov and yu,^, not, with a preposition, are transposed for the sake of courtesy, while the sense is generally the same ; so 1 Chron. XV. 13, ovk iv t<3 Trporepov v/xas eivat, before you were employed. 4. A more excellent — And therefore more highly valued. Both brothers in their sacrifices followed their own mode CHAP. XI.] HEBREWS. 167 of life. But Abel in his mode adopted a more righteous method. The husbandman Cain offered of the fruits of the earth ; Abel, the shepherd, offered of the firstlings and fat. The latter, therefore, took of the best, which, it is declared, the former did not. At the same time Cain's offering implied only a confession of obligation ; Abel's victim, a confession of sin, and a desire for atonement. This was well suited to faith. Than Cain — Who lacked faith, and on that account had not the testimony of God. By which — He obtained by faith righteousness and the testimony of righteousness, ver. 7. Testifying — For cTrelSev, he had respect to, Gen. iv. 4, by some sign which Cain also saw. By it — Faith ; taken with heing dead. [But Eng. Ver. correctly construes with speaheth. So Liin., etc.] ; comp. ver. 13 ; for hy has the same meaning as in; 1 Tim. ii. 15. [For AoAei, speaks, Tisch. (not Alf.) reads AaAetrat, is spoken of] Speaketh — S2)eaks of himself, and those like himself against the Cainites, ch. xii. 24. 5. Was translated — Why ? Our faith awaits this. Gen. v. 22, 24, Sept., and Enoch pleased God, and he was not found because God had translated him. Not — He was therefore translated, without death from mortality to immortalit3\ Before — Taken with pleased. [But it is better, with Eng. Ver., to connect it with had this testimony. So Alf, etc.] Pleased — Instead of to walk with, before God, the Sept. has to please, also Gen. vi. 9, xvii. 1, xxiv. 40, xlviii. 15; Ps. cxvi. 9. Comp. Ps. xxvi. 3, xxxv. 14. It not only means to please, in a passive sense, but it also implies the desire of pleasing : comp. please, Eom. viii. 8, notes, 6. Without — He proves Enoch's faith by the issue. To please — To shoio one's self pleasing to — The parallel occurs further on, to come to God, to walk with God. The apostle therefore skilfully combines the Hebrew and Greek texts. To God — For he is invisible, ver. 27. Must — A needful and firm inference is here implied. Believe — ^From this passage we may conclude that Enoch had been blessed with no Divine appearance ; neither had Moses before he left Egypt, ver. 27. The thesis, that he is, etc., was strong in Enoch, and it is asserted from his faith. It would seem that Enoch's faith, which is here described in so peculiar a manner, had not very many perspicuous data. Otherwise the descrip- tion of Paul would have not been brought to this precise point. That he is — Hence 6 "fiN, he ivho is, is used abso- 1 68 HEBREWS. [chap. xt. lutely, Wisd. xiii. 1 ; comp. of things, note, ver. 1. He who walks with God, acknowledges that he is God. This is opposed to antediluvian atheism. And — This word also depends on on, that. Tliat he is, lit., will be — The future gift of the reward is signified. The reward is he himself, who is earnestly sought. With God, says Moses, meaning com- munion. Bewarder — As of Enoch, whom he translated. TJiem — Not of others. Tliat diligently seek — Without seeing him. A noble compound [in the Greek]. 7. Being warned of God—K prophetical revelation does not remove faith, ver. 20. Of — Of the coming deluge, taken with the preceding participle. Moved, ivithfear — The same participle is found Acts xxiii. 10. On tlie other hand, the incredulous world had no fear ; it sought no method of repentance or escape. It despised and laughed in security. An ark — The omission of the article suits that remarkable stiiicture. By the ivhich — Faith, ver. 4. Condemned — By a notable testimony. TJie world — Which in no wise resembled Noah. Of the righteousness which is according to — [Eng. Ver., hy\ Faith — So Paul, Eom. i. 17 : Kara, according to, is em- ployed in the same way. Tit. i. 1. Noah was a righteous man, Gen. vi. 9 ; a preacher of righteousness, 2 Pet. ii. 5. Heir — In the succession of the patriarchs, some of whom were always the leaders of those who believed the promise. [But it means simply attained the righteousness ; not strictly, inherited. Liin., etc.] The word is apposite here, and there- fore frequent, ver. 8, 9, just as cTrayyeAia, promise, ver. 9, 11, 13, 17, 33, 39. 8. [Render, by faith Abraham, being called, obeyed to go out, etc. Alf. So Beng.] Abraham — Eom. iv. 1, 16, etc. Called to go, lit., obeyed so as to go out, and loent out — A gra- dation ; comp. 2 Cor. viii. ver. 10, end, and ver. 11. Should — A word suitable to future events. So ver. 20 ; comp. ver. 1. Not knowing — Comp. Acts vii. 3, end. 9. Sojourned — He went as a stranger, ver. 13, note. Of [the] promise — [Eng. Ver. omits the article]. It had been promised immediately. Gen. xii. 7. In tabernacles — Gen. xii. 8 : strangers use tents. The contrast is a city, ver, 10. With — The same style of living, an index of the same faith. Taken with sojourned. [Better, as Eng. Ver., with dwelling. Liin., Alf, etc.] And Jacob — Who was fifteen years old before Abraham's death. Heirs tvith him — Else- where sons are not called co-heirs with their parents, but CHAP. XI.] IIEBBEWS. 169 heii-s. Isaac did not owe tlie inheritance to Abraham, nor Jacob to Isaac, biit they received it individually irom God himself. This expression, the heirs of the promise, and he obtained the promise, are said of the thing promised, cli. vi. 17, 12, 15; but both forms, the heirs with him of the promise, and obtained promises, ver. D, 33, and he who had received the promise, ver. 17, are said of the promise of something future : and believers are said to receive, to obtain the thing promised, especially in this chapter, ver. 13, 39. The difference in the phrases suits the differing scope of ch. vi. and ch. xi.; f(n- in ch. vi. the condition of the men of old is praised, and }iroposed as an example ; but in ch. xi. the condition of those who believed the New Testament is celebrated in comparison of the other. 10. A city — Which is not removed; ver. 16. Founda- tions— Which the tents had not. On these foundations, see Rev. xxi. 14. Whose — Which is worthy of God,i\\Q builder. Builder and maker — These synonymous terms imply that the whole city was built by him alone ; he not only made, but invented it. 11. Alsu Sarah herself, lit., even herself — Herself the weaker vessel. Seed — By her aged husband. [Eender, received strength to found a seed (i. e., posterity). Be W., Liin., etc. Omit eVeKey, icas delivered of a child. Tisch., Alf.^\ Past age — There is a similar passage in PauVs epistle to the Komans, ch. iv. 19. She judged him faithful— Otherwise she would not have laughed. Her laughter implied some mistrust ; yet more faith, especially after the reproof. 12. Of one — From Abraham, by Sarah. Sprang — Sons. 13. Tliese — The pronoun refers to those who are men- tioned from ver. 8. They obtained clearer promises. Died — Faith is very strong among the dying ; ver. 20, etc. ; and in death hope in the future and the invisible is most unclouded. In faith — He does not here say by faith, for in faith better suits they died. Comp. in, Matt. i. 20. The promises — The things which had been promised, ver. 39 ; good things, even heavenly, ver. 13, end. [Omit Kttt Trctcr^ei/res, and were persuaded of them. Tisch., Alf] Having seen — embraced them — This with afar off makes an Oxymoron [union of contradictories]. In this figure Paul delights ; Eustathius explains do-Tratccr^ai, to clasp or to draw to ones self by grasping his hand, and to embrace him ; this is the custom of friends when they meet one another. I/O HEBREWS, [cHiip. xr. The faith of the ancients is thus beautifully described, and the passage plainly refers to John viii. 56. Abraham saw the day of Clirist, and he rejoiced. Confessed — Spontaneously. The confession of being strangers arises from the embracing heavenly things. Strangers and pilgrims — Gen. xxiii. 4, I am a stranger and a sojourner- ; Gen. Ixvii. 9, tite days which I sojourn — ivhich they sojourned [Eng. Ver., of my pilgrimage'] ; irapa in TrapeTTLSrjfjiOL, modifies the meaning. The worldly cleave to the world ; believers scarcely cling to it in any wise, either in fact, or in heart assuredly. On the earth — The contrast is heavenly, ver. 16, 14. Declare plainly — A remarkable verb. They seek — Cosmopolites do not call themselves strangers in the world. 15. Tliey had been mindful — They had forgotten by faith. An opportunity — During so many years. 10. Is not as/iamed —Although they are dwellers on the earth and strangers. He is not ashamed, for he has bestowed a great blessing upon them, such as it becomes God to give. He has also fulfilled the promises made to them ; therefore he is not only not ashamed, but he glories in it. A Meiosis [softened expression]. Or, he is not ashamed, for they eagerly grasp at it, provided that it does not appear that God's good pleasure was deservedly obtained by their obedience. To be called — The middle voice. He first called himself, and then they called him, God of Abra- ham, etc. A city — In which he reigns himself. [How splendid. may we -suppose its grandeur to be, inasmuch as God himself displays it ! V. C] 17. Offered — As far as was in his power. He — This pro- noun augments the emphasis, as 6, in ch. vii. 4. Beceived -7— Also by faith. Only-begotten — As regarded his wife Sarah and the promises. Abraham sent his other sons away. 18. Of whom — The pronoun refers to only-begotten ; or rather the verse explains that term. IIpos, as to, has a limiting force. The word had been spoken to Abraham, but referred to Isaac ; comp. tt/oos, to, Luke xix. 9. [But it means unto vjhom, i.e., Abraham. Liin., Alf., etc.] 19. Was able to raise him up, even from the dead — [Eng. Ver., to raise him up from the dead is wrong ; omit him up ; but believing in God's resurrection power. Alf.] Although hitherto there had been no instance of a dead body being raised. In a similar way Paid praises the faith of Abra- ham, Eom. iv. 17 21. He argued that if he had sacrificed CHAP. XI.] HEBREWS. 17I Isaac, who had neither wife nor children as yet, his son could be restored to life, and that thus the promises woxild be fulfilled in him. Wlience — An inferential particle. He received Mm in a figure, lit., he in a parable bore Jiim — "Qv is understood. There is a phrase very like this in Kum. xxvi. 10, they became (ei/) a sign. Abraham not only bore away his son, as he had previously led him to the mountain, but he became a parable (figure), and so obtained a good report, ver. 2. For all posterity celebrates the faith of Abraham, who offered his only-begotten son : so 7rapa/3oAr/, a parable, Hab. ii. 6, and elsewhere. [But TrapafSoXfj seems to mean abandonment, giving up. Eender, on which account he received him by means of surrendering him ; i. e., obtained his son, by the very act of giving him up. Liln.'] 20-22. By faith — There are other instances of faith in Isaac, Jacob, and Joseph; but the apostle thinks it sufficient to give one in each case, concerning events for the most part future. Blessed — Allotting to both his sons the future, as if it were the present. [Add koL before irepl. Tisch., Alf] 21. Wlien — dying — Kear to death ; Gen. xlvii. Tlie sons of Joseph — He blessed his own sons also, and divided Canaan amongst them, as if it were already theirs. The blessing of the sons of Joseph, upon each of whom he laid his hands, had many important peculiarities. He had long known his sons ; he could not distinguish those of Joseph by sight, but he did distinguish them by faith, Gen. xlviii. 10 ; and, although grand-children, he called them his sons, trans- ferring the right of primogeniture to Joseph, and adopting his two children. And worshipped — The Lord ; Gen. xlvii. 31. The apostle refers to the act of Israel, as related by Moses, when he was assured by Joseph that he should be buried in the Promised Land ; comp. ver. 22, by this assu- rance the mind and body of the patriarch were aroused. Upon the top of his staff — This is clearly the reading of the Sept. in the passage above cited. The Hebrew signifies of the bed; so also the Chaldee paraphrase, and Aquila and Symma- chus. The bed of Jacob is mentioned in Gen. xlviii. 2, and xlix. 33. We may believe that a staff was close to Jacob's hand ; for this is usually the case among the aged and the feeble. Hombeiyk compares Homer, who introduces his heroes haranguing, leaning on a staff, but he rather feebly renders this passage he bent himself. Moses does not mention Jacob as speaking, to say nothing oi standing, during this rite. 172 HEBREWS. [chap. xi. TLere is "better reason why Moses mentions both the hed and the head of the hed, rather than the staff, and the top of the staff. For King David worshipped on his bed, 1 Kings i. i7. Jacob having slightly changed the position in which, reclining, he had received the oath that Joseph swore upon his thigh ; having also turned his face away from the other part of the bed towards the top, where the pillow is, would seem to have summoned all his strength, and to have worshipped on his knees, as in Gen. xlviii. 2. He might, however, have supported his side or arm upon the bed itself, ^^'hether the apostle knew, from Divine or human testimony, the truth of the detail concerning the stall, or thought that it made no difference upon the whole, he correctly retains the reading of the Sept., and so further on in ver, 23. T7je writers of the Old and Neio Testament occasionally supply their mutual omissions. Noio and then they insert some things from the traditions of the ancients, ichich ioer« hut partially known through the lapse of time. Surenhus. 22. Made mention — Of what he had never forgotten, the promise which he had made to their fathers. He, as it were, renewed it for the future. Concerning his hones — So that even though dead he might leave Egypt and go into the Promised Land. Those who are faithless, have either no anxiety, or a vain and foolish one, about their bones. 23. By faith — It is not the faith of Moses that is here referred to, but that of his parents ; so ver. 30 speaks of the ftiith of the Israelites, and not that of the inhabitants of Jericho. Parents, lit., his fathers — [Eng. Ver. is correct, though the word is rarely so used. Liin., Alf, etc.]. The Sept. version of Exod. ii. 2 is, and seeing that he loas a goodly child they hid him three months : and ivhen they could no longer hide him, the mother took to him an arJc. In the Hebrew every- thing is ascribed to the mother ; by the apostle, to the fathers. By the term fathers, the Syrians understand father and mother ; but we cannot prove that this was so with the Hebrews and the Greeks. In Chrysostom we read he hegins with the parents of Moses, some undistinguished Me^. So fathers, ch. i. ], iii. 9, viii. 9; Eph. vi. 4, note. It cannot be shown that yovets, parents, which occurs so frequently, is ever in the New Testament employed in place of Trarepas, fathers. Moses was hidden by his fathers, viz., by his father Amram, and by his paternal grandfather Kohath, and not by Levi, his grandfather on the mother's CHAP. XI.] HEDBEWS. 173 side. Kohatli therefore was alive when Moses was born. The correct exposition of this text is very useful in sacred chronology. [Of course these inferences cannot be trusted. .4//., etc. See above.] They saw — With a presage of great events. Proper, lit,, fair — Acts vii. 20, note. They loere not afraid — The impression is used for the effect, ver. 27,- note. 24. By faith, Moses — Faith is so far from being opposed to Moses that he is a singular example of it. The name, Moses, is repeated becaiise in ver. 23 the apostle is speaking of his parents" faith, here of his own. When he loas come to lyertrs— Exod. ii. 11, Sept. Refused — An example of great self-denial. 25. Choosing — Resolve into and he chose ; but 7]yy]aafX€voopC)vres — 'Atto signifies afar, as in d7r€- ftXeire, ch. xi. 26. He, says the apostle, sits at the right hand of the throne of God. To the author [incorrect] and finisher of our faith, lit., to the chief — By this appellation Jesus is distinguished from all those who are enumerated in ch. xi. He himself is the only example, the only rule and standard of faith. He is called the Leader and Finisher of our faith, because he, from the beginning to the end, showed faith in the Father; ch. ii. 13. [Kather, becauso he awakened faith in us, and is bringing it to per- CHAP. XII.] HEBREWS. 1/9 fection. Lwn.] Our faitli looks to L.m first and last : from him it is derived and strengthened for its final effect : believers, from the beginning to the end, have regarded and do still regard him ; ch. xi. 26, xiii, 8. For — Expressive of the faith of Jesus. For the joy set before him, viz., which he would soon experience, Acts ii. 28. With equal Avillingness he meanwhile submitted to the cross. \_For the joy. that is, that he might receive the joy. V.G.] Such was the disposition i^if Christ, that the cross appeared to liim n joy ; ver. 11. Thus irpoKUfxevov, set before (the race), and TrpoKeLixevrjs, set before (the joy), answer to one another. The cross — Paul, having confirmed the faith of those to whom he is writing, at length Titters the word cross, so odious to many. Despising — Painful though it was : Ps. Ixix. 20, 21. The shame — The shame, connected with the cross, was very great. Conip. xiii. 13 ; 1 Pet. ii. 24, note ; Slatt. xxvii. 35. And at the right hand — After he was fully perfected. At that right hand there is joy, Ps. xvi. 11. and glory. Joy and the cross are opposed, and so also shame and sitting at tJie right hand of the throne of God. 3. Consider — By comparison instituted. The Lord endured all this ; how much more should his servants undergo some suffering! There is an appeal to feeling; it very rarely happens that yap is employed with an imperative ; it is the same thing as saving, for the Lord endured such contradiction, and you ought to remember it. The force of the Etiology [assigning of the reason for con- sidering'] falls upon the second verb, which is placed beside if. Contradiction^^hicih implies opposition, John xix. 12: Acts xxviii. 19. It more particularly denotes the nature of unfaithfulness, as confession folluws faith. Of sinners — it is said of us, against sin, ver. 4 : comp. ver. 1. Sin itself, by which we are tried and others drawn away, attacks us : it is not sin that contradicted Christ, but sinners. Lest ye he wearied — in your minds— Sejit, weary of my life. Job x. 1. For in other places Ka/j-vuv, to be weary relates to the body : but €/ponding to the Hebrew genitive in the text of Proverbs above cited. The feet need help, for they are lame : not less than the hands and the knees. Tliat ichich is lame — This is in the feet, the same as hanging down in the hands. Cease to halt between Judaism and Christianity. Comp. 1 Kings xviii. 21 ; Is. xxxv. G. Be turned out of the ivay — To the right hand or to the left out of the straight path. The being turned out of the invi adds a new detect to lameness. Be healed — Proper exercise contributes to health. 14. With— Taken' with peace; comp. many, ver. 15. And [that] — Kat top, [Eng. Ver. does not render the article]. The article increases the emphasis, ch. xi. 38. Holiness — The principal parts of which are chastity and sobriety : comp. ver. 16. [But not merely these ; the sense is general. Alf] No man shall see — As a priest ; Eev. xxii. 3, 4, or as a son : comp. 2 Sam. xiv. 24. Tlie Lm-d — Who is pure and holy. 15. Lest any man fail — Through tardiness in running. Lest any root of bitterness springing up trouble you — Lent. xxix. 18, Sept., lest any root of bitterness be in you, spi-inging up in gall and bitterne. Sept., or the apostle may thus have written. At all events the phraseology has been varied with great propriety to recommend the study of peace. The word TrtKpt'as, shows that the apostle did not write iv xo^V- ^^ Hebrew, a man who thinks very wickedly is called a root. This also agrees with the context. Sweet peace is destroyed by bitterness. The adverb above is opposed to root, which is below ; comp. Is. xxxvii. 31. Many — Deut. xxix. 19, the irrigating [stream] toith the thirsty [soil or earth]. 16. Fornicator — Ch. xiii. 4; 1 Cor. x. 8. Or — Lust and gluttony are akin. Profane — Throwing away a spiritual prerogative for the gratification of the appetite ; Esau ate and drank, and rose and went away ; Gen. xxv. 34. A graphic 184 IIEBEEWS. [chap. xii. portraiture of a profane mind. As Esau — An instance well adapted for striking terror into the sons of Jacob after the flesh. One — This augments the sin ; it does not deserve mercy ; comp. Gen. iii. 6. Sometimes a single action has the greatest weight in either scale [of good or badj. This is evident from the example of Eeuben, of Saul ; on th(3 other hand, of Abraham, of Phineas, etc. Mis — He had therefore really j^ossessed it before. Holy sobriety and temperance become those who share the spiritual primo- geniture. Birthright — Most precious. The Hebrews, to whom this epistle is written, possessed the right of primo- geniture before tlie Gentiles, ver. 23, note. 17. For ye knoiv — The reason of the admonition from Gen. xxvii. 30, etc. Afterwards — He who has not, loses, Luke viii. 18. When he ivould — Eom. ix. 16. Was rejected — He did not fall away from every blessing, but only from that which would have followed primogeniture. Place of repentance — It is said that there was no repentance ; even with respect to Isaac there was none. So far was he from changing his opinion that he said of Jacob, I have blessed, him, and he shall be blessed. Gen. xxvii. 33. In the Sept. and elsewhere to ixcravoeiv, and even /zerayoia, means repentance, by which a man changes any opinion whatever, in shoit, a change of mind. But in the Kew Testament it always implies that repentance by which the sinner heartily fui-- sakes sin. Again it is not said, that no repentance was in the power of Esau; although he undoubtedly abandoned the rights of the first-born, he never relinquished the blessing ; it cannot be said, therefore, that he sought a change of purpose, even if ixeravoM had this meaning. Finally, the distress of mind which impelled Esau to ask back the blessing, is called [jLeravoia, repentance ; the word referring to the conclusion [to the spiritual rather than to the literal Esau] ; with regard to profane despisers, who spontaneously reject grace, ver. 15, 16; comp. notes on Matt, xviii. 1:5 ; Gal. iv. 29. They will indeed seek repentance afterwards, but in vain, ch. vi. 6 ; Matt. xxv. 10, 11. The same phrase occiirs. Wisdom xii. 10, but executing judgment upon them little hy little, thou gavest a place for repentance. Merarota, repentance, is used as it were impersonally, as dihqjxa, toill, 1 Cor. xvi. 12. It was no more in Esau s power. The nature of the case admitted not of it. With tears — Formerly he would have -had it without tears ; subsequently, though weeping, he suffered CHAP. XII.] EEBEEWS. 185 a repiiLse. [The sternest men now and then weep, 1 Sam. xsiv. 17. What is not done at the time, is subsequently done with difhculty. V. (?.] Let us use the opportunity ! Luke xiii. 28. It — The blessing. Thus has it been em- phatically written [But avrr^v, it, refers to /xeravota?, repent- ance. He sought repentance carefully. So Liin., Alf., etc.]. The Synonyms here are, when he would have inherited, when he earnestly sought. 18. For — not — The reason why they ought to obey the whole of this exhortation, which has been deduced from the priesthood of Christ, because the salvation and the vengeance are more immediate. Comp. ch. ii. 1. Come — Leut. iv. 11, Sept. and ye came near and stood beneath the mountain, and the mountain burned ivith fire unto heaven ; darlc- ness, blackness, storm, [Eng. Ver., darkness, clouds, and. thick darkness]. To the mount — Its name Sinai is elegantly omitted, while Sion is mentioned. That might be, lit., was, touched — [This is right, not as Eng. Ver., might be touched. Liln., Alf., etc.] By God, so that the whole was moved, ver. 26 ; Ps. civ. 32, cxliv. 5, and was in the meanwhile to be touched neither by man nor brute. Thus ij/r/Xafftav, to touch, is used in Judg. xvi. 26. The mountain was touched at that time only ; but the everlasting seat of God is described in ver. 22. [This sense is doubtful. Lim., Alf., etc., would render was touched, or was being touched, by men, i.e., to test it, as a blind man feels.] That burned with fire, lit., to the fire which burned, Beng. — [Eng. Ver. correctly refers it to the mountain that burned ivith fire. 80 Liin., Alf] Blackness and darkness — TJiere is no light without fire, and no darkness without blackness. Ephrem Syrus. Hence the peculiar fitness of these words is apparent. We have already seen that the Seventy use the same phrases : ^o(/)os, gloom, is a synonym for yvo^os, blackness. 19. And the sound of a trumpet — Ex. xix. 16, Sept., the voice of the trumpet sounded loudly. The trumpet rouses hearers to listen. And the voice of words — So Deut. iv. 12, Sept. The Decalogue is meant. It was uttered with a loud voice, Deut iv. 12, V. 19 (22). Which— Taken with they tlmt heard. Entreated — That not another word should be spoken, Ex. xx. 16 (19). Should not be spoken to them any more, lit., that there should be no more added — Deut. v. 19 (22), Sept. Tliese words the Lord spake, and he added no more : for the lest was subsequently intrusted to Moses. 20. TJiat which was commanded, lit., forbidden — The 1 86 HEBREWS. [chap. xii. command, Even if a least, etc. The participle [in original] in the place of a noun, as in the following verse. If so much as a beast touch the mountain, it shall be stoned — Tlie exact words of Moses with respect to the mountain are, A hand sluxll not touch it, for he shall be stoned with stones, or jjierced by an arrow ; be it beast or be it man, he shall not live, Ex. xix. 13. There is here a twofold proclamation, that the beast be slain by a dart, the man by stoning. The apostle, aiming at brevity, takes the subject from one jDroposition, the i^redicate from the other, leaving the rest to be under- stood from them. [See below.J There is a similarly concise phrase in ch. vii, 6 ; Acts vii. IG, notes. It may be called a semiduplex oratio [that is, two clauses, each of which svipplies what is wanting in the other. Omit rj f^oXtSi KaraTo^eu^r^o-e- Tat, to thrust through with a dart. Tisch., Alf. So Beng., etc.]. 21. [Punctuate with a comma after and. making so fearful, etc., a parenthesis, and (so fearful was the sight) Moses said, etc. Liin., Alf] The sight — A very true sight is implied. Moses — He alone was admitted very near, and on that account he felt and saw more than the rest. He acted as the messenger between God and the people ; but during the proclamation of the decalogue he stood as one of the hearers ; Ex. xix. 25, XX. 2t) (19). I exceedingly fear and quahe — I am struck with fear of mind and tremour of body. The words differ: 1 Cor. ii. 3, notes. In Deut. ix. 19, where the verb is in the past, the Hebrew has the present Moses marks his fear and trembling on account of the anger of God, which had been kindled on account of the sins com- mitted by the people after the publication of the law ; but the sight which Moses, who was previously reckoned one of the people, himself beheld, increased his fear at their misconduct, for the toom« torn continued to burn; Ex. xix, 23, xxxiv. 27 ; Deut. ix. 15. • 22. But — A sevenfold opposition. [The systematic con- trast Beng. seeks is not to be found in the text. Liin., etc.] Let us notice the divisions : I. The mountain that was Mount Zion. touched : II. The fire that burned : The city of the living God. III. Blackness : Myriads of angels and first-born. IV. Darkness : God, the Judge of all. V. Tempest : The spirits of the just made perfect. YI. The soimd of the trumpet : Jesus, the Mediator of the New- Testament. VII. The voice of words : The blood of sprinkling speaking excellent things. DHAP. xii.] HEBREWS. 187 In divisions I. and VII. there is a manifest opposition : doubtless there is also an oppusition in the intermediate divisions, the ninnber of which the apostle adapts one to the other. In the Old Testament, access was of such a kind that the people were kept back ; in the access of the New Testament, everything is open. Ye are come — Having received the faith of the New Testament. From this beginning, they who are partakers in Christ receive a greater benefit from this access, until their consummation in death, until the judgment, until everlasting life. This is not said of the access to the church militant, inasmuch as the others came to the Israelites rather than the Israelites to them ; but the glorious state of those who believe in the New Testament is here described, a state perfected by communion with the Church, with Christ, and with God himself. This access, too, no less than the first, ver. 19, was united with the privilege of hearing, and that in this life, ver. 24, etc., although our approach is much more obvious tu celestial eyes than to ours, which are still covered, and it brings with it the best liopes for the time to come. The apostle, in this place, shows an admirable acquaintance with the divine economy, worthy of PauFs blessed rapture, 2 Cor. xii. 2, 4. Mount Sion— This is the abode of Christ's dispensation [and therefore embraces the spirits of just men made perfect. V. G.], Eev. xiv. 1 ; John xii. 15 ; 1 Pet. ii. 6. And unto the city of the living God — The abode of God's dispensation, ver. 23, [including mj'riads of angels and of the first-born. F. G.'] : for there is a cross reference. 1 . Zion. 2. TJie city of God. 3. God the Judge. 4. Jesus the Mediator. The first and fourth, and the second and third correspond. The heavenly Jerusalem — Eev, xxi. 2. An in- numerable company, lit., ten thousand— They are spoken of absolutely, as in the prophecy of Enoch, Jude ver. 14 ; comp. Deut, xxxiii. 2 ; Dan. vii. 10, Of angels — We cannot render [as in Eng. Ver.] the ten thousands of angels, to the assembly and Church, etc., for we must retain the conjunc- tions ; and the general assembly unquestionably appertains to one body, the Church to another ; for who would Join the synonymous terms, general assembly and CImrch f The Church consists of the first-born : and consequently the general assembly, of the angels. But the ten thousands consist not only of the general assembly of angels, but also of the Church of the first-born. [Beng. reads then, to the innumerable multi- 1 88 HEBREWS. [chap. xii. tude (namely) tlie general assembly of angels, and the church of the, etc. Alf adopts the same order.] For the term, ten thousands, suits both, and to both the dative fxypidcnv is adapted. Let what I shall soon mention, be added. Mean- while notice the cross reference of the genitive and dative ; ayyiX.(jiv iravqyvpei, assembly of angels, and eKK\i]h. i. 12 ; particularly the patriarchs, Matt. viii. 11, those who first accompanied the first-born who rose from the dead, together with the rest of the ordinary flock. Matt, xxvii. 53. The Church or assembly consists of these, just as the general assembly consists of the angels. The first-born in the time of Moses are inscribed. Num. iii. 40 ; but these, of whom the apostle speaks, are written in heaven, because they are citizens of the heavenly city. Comp. a-n-oypdcfieaOai, to be inscribed ( toa;eci), Luke ii. 1. Hence it clearly does not follow that, because they are written in heaven, they themselves were not in heaven. They are, however, written, that their names may hereafter be publicly read; Eev. xx. 12, xxi. 27. 3Iade perfect, is a pleasing contrast to these firstborn ; for the procession of the saints is led by the one, and closed by the other. Finally, it is worth noting that the first-born are in the G-radation more closely united with the mention of God than the angels ; comp. James i. 18. God the Judge of all. lit., according to Beng., And to the Judge, the God of all — [But Eng. Ver. is correct, Alf, etc.] Lie is the God of all, Eph. iv. 6 ; your Judge, propitious to you, opposed to yotir enemies. And to the spirits of just men made ■perfect — Last of all, the apostle enumerates those things which, arising from the dispensa- tion of Christ, more gently affect and refresh the eyes of travellers, who are dazzled with the splendour of the dispensation of God. Spirits, separated souls, 1 Pet, iii. 19. The three children in their song exclaim : 0 ye spirits and souls of the righteous, bless ye the Lord. The just made perfect are the believers in the JSew Testament, who enjoy after CHAP. XII.] HEBREWS. 1 89 their death, the fruit of the perfection eflfected by Christ's death, and of the righteousness arising out of it; conip. ch. xi. 40, note. [Kather, all the saints that sleep. Alf., etc.] Their number was still incomplete, and for this reason, they were separated from the myriads, and consequently from the first-born. W hy ihe first-horn and the spirits of just men made perfect aie separated in the description, will appear from the series of ideas soon to be evolved [by me j. While Paul himself is alive, he says that he is not perfected, Phil. iii. 12 ; for the verb rereXeKa, I have finished, has one meaning, TeAetoO/xat, I am in the way of perfection, another. The foimer relates to the office, the latter to the person. TeXetov/xat, is not applicable, so long as a man has but a single step before him, even if he make no further progiei-s in his inward perfection beyond that point. Christ himself was perfected in death ; Heb. v. 9. In the second epistle to Timothy, Paul congratulates himself that his course is run. In that to the Philippians, he eagerly urges them on to the race ; and with that object he describes himself as one who is still far from the goal; comp. Heb. iii. 14, note. 24. TJie mediator — Formerly Moses, the very ambassador, feared and trembled : now access has been granted to the Mediator of the New Testament. Of the neio covenant — Elsewhere it is called Kaivr], new, here, via; veos. implies the newness of that which is innate, or even living; comp. ch. viii. 13, note, ch. x. 20; Is. xliii. 19. To the blood of sprinkling — A noteworthy combination : to Jesus, the Mediator of the new covenant, and to the blood of sprinkling. in this passage the blood is considered as it exists in heaven, in the same way as Mediator, God, the myriads, are considered. [Beng. argues at length that Christ's blood is actually preserved in heaven. We abridge his discussion, retaining its essential features.] § 1. The blood of Jesus Christ was most abundantly shed in his passion, and after his death. In the Old Testament sacrifices, the shedding of blood was required, and all the blood was to be shed, so that none remained in the veins and vessels of the body. This also was accomplished in the one oifering of the New Testament, the body of Jesus. His most precious blood was in every way shed ; in the garden, by the sweat ; in the palace, by scourging ; on the cross, by the nails ; after death, by the spear. Thus Christ I90 HEBREWS. [chap, xu, was evidently jpM< to death in the flesli, 1 Pet. iii. 18. Comp. Ps. xxii. 15, 16, as his whole body was given up, so his whole blood was shed : Matt. xxvi. 28. § 2. The state of blood lohich was shed followed the actual shedding of it. The Khedding of blood was actual whilst it was beii)g shed. We call the state of shed blood the whole period, be it long or short, which elapsed while it remained out of the Lord's body. § 3. Tlie hlood of Christ, even after it was shed, was free frum all corruptiun. We are not redeemed with corruptjble things, with silver or gold, hut ivith the pkecious blood of Christ, 1 Pet. i. 18, 19. The preciousness of Christ's blood excludes all corruption. § 4. The blood which icas shed was not again put into the bidy of (Air Lord. [We omit BengeVs arguments on this point.j § 5. At the time of the ascension, the blood separated from the body was carried into heaven. The ascension was the entrance of the Priest of the New Testament into the sanctuary. At the death of Christ the veil of the earthly temple was rent, and the true sanctuary, heaven, was then opened ; but the entrance itself was effected by tbe ascension into heaven. The resurrection happened on the third day after his death, his ascension forty days after the resurrection. Moreover, Christ entered into the sanctuary by his own blood ; not merely after the shedding of his blood, nor by virtue of that efiusion, nor with the blood once more taken into the body ; but by the blood. There- fore the Priest carried into the sanctuary his own blood separate from his body. [Bengel here quotes one Scherzer in refutation of the opinion of those who taught that the particles of the body of Christ which adhered to the crown of thorns, &c., are miraculously multiplied in the Eucharist. J At the very time of his entrance or ascension, Christ had his blood apart from his body. The body was bloodless. It was, however, not inanimate, but alive. Blood in the body would not have answered to the type of the priest under the Old Testament, who entered into the sanctuary with the blood of the animals. See ch. ix. 7, 25, and particularly ver, 12, where the [Greek] prepositions mutually correspond in meaning. [Bengel here quotes at length the comments of various German authors, whose works are now forgotten ; all his remarks bear more or less upon the fact that the CHAr. XII.] HEBREWS. 191 analogy between tne type and the reality (Christ) required such a view as he takes in this fifth section. He cites passages from Chrysostom and Calvin to the same eifect. They have no interest for English readers.] § 6. The blood of Jesus CJirist remains shed hlood for ever. If the return of the blood of Jesus Christ ever coidd ur ought to have happened, this would have taken place at the very moment of his resurrection, not later. But we have already seen (in the preceding section) that such was not the case. It did not happen at the resurrection, and we can discover no point of time to which we may ascribe the return. The state of the blood which was shed is per- petual. Jesus himself and his body are in heaven. His blood is also there, but not in the body. [To establish this Bengel cites Rev. i. 14, 16 ; Lukexxiv., from S. Augustine.! There are also other proofs that the blood was separated from the body. The Scriptures represent the body and blood as divided, not only in the suiierings and death uf our Lord, but also in the last supper. Examine ch. xiii. 9, X. 10, 29 ; 1 Cor. xi. 24, 25. They are considered as distinct, because there is in their essence an actual distinction. The blood, therefore, as shed, is still before the eyes of God ; it still speaks fur us ; it is still the blood of sprinkling : 1 Pet. i. 2. {Bengel hei'e makes an inverse comparison between the blood of Abel and that of Christ.j The blood of sprinkling is also for the same reason men- tioned aj^art from J'esus himself, just as the entrance into the sanctuary in the blood of Jesus, and Jesus himself the High Priest, are celebrated apart; ch. x. 19, 21; and again, just as the hlood of Jesus is regarded apart from his body; ch. xiii. 11, ]2. The very rait;ing of the great Shepherd of the sheep from the dead is said to have been effected through the hlood of the eternal covenant. [This is but an epitome of Bengel s exposition upon this point. Jn the Latin it extends over a very wide space.] § 7. T/ie ancient doctors of the Church achnoioledged this fact. The fathers were unanimously agreed that the body of Christ was not only hloodless, but aerial. [The author of certain treatises, printed among the works of St. Athanasius, Theodorus Abucaras, the Scholastic Divines, Gerson Meisner and others, are here referred to by our author.] § 8. Hie personal union and the state of shed hlood agree. In the three days of Christ's death there was no opposition 192 HEBREWS. [chap. xii. between them, still less after that time. This view is in no wise Nestorian or Eutychian. § 9. Tlie resurrection of Jesus Clirist, and his glorious life, do not set aside the state of shed blood. What will happen in regard to our own blood I cannot tell. But the Lord will assuredly conform our body to his glorious body. [This again is an abstract of Bengel's observations. He investigates the bearing which this section has upon the fourth.j § 10. Tliis doctrine of shed blood very strongly corroborates the union in two kinds. The relation between the body and blood of Jesus in the Holy Communion are very distinct. He says first, Hiis is my body : then, This is my blood. At Christ's death, the blood flowed out of his body ; the showing forth (1 Cor. xi; 26) of Christ's death requires that the bread, after blessing, should be eaten in meraoiy of our Lord, and that the cup, in like manner, should be drunk in remembrance of him ; 1 Cor. xi. 24, 25. [In confirmation of this view, Bengel cites various from Lightfoot, Dannhauer, and Thomas Bromley.] § 11. It is a remarkable support to our faith. [Bengel again cites Thomas Bromley.] Assuredly believers in the exercise of their faith, and more particularly in the Lord's supper, enjoy the efficacy of the blood of Jesus Christ as much as if they had been present when it was shed. § 12. This fact requires very careful consideration from those who love the Lord Jesus Christ. [The authority of Andrew Hochstetter is here quoted. The author also refers to some of his earlier works.] 1. We obtain a double benefit by the blood of Christ, viz., I. Deliverance from the guilt of sin ; II. The gift of new powers of life, which are STibsequently employed in good works. The former is called justification by the blood of Jesus Christ : the second he obtains who eats his flesh and drinks his blood, John vi. 2. But as the blood of Christ is the blood of sprinkling, we may enquire whether it does, as such, befal the faithful in both ways or only in the former. 3. In the Old Testament, the sprinklings were numerous : whether we consider those who officiated, or the thing sprinkled, or the men and things for whom and on whom the sprinkling was effected, or the object of the sprinkling, iox dedication, for consecration and the like. The whole body CHAP. XII.] HEBREWS. 193 of tho people were sprinkled, Ex, xxiv. 8; xxix. 21; Aaron and his sons, Lev. viii. 23, etc. In both cases, at first, for initiation ; and therefore, as the phiase is, once for all. For lepeis, also, there was this rite when they first began to hold any intercourse with others n Israel, by whom they had long been excluded. The sprinkling at the altar was ever the chief; but the Israelites, on their part, were kept in communion with God by eating part of the victims. 4. In the New Testament there is a sprinkling by the bluod of Jetsus Christ; since this is the only New Testa- ment sprinkling, while all the other Levitical ceremonies referred to Christ, all sprinkling of this nature must have been typical of the one sprinkling. Thus the blood of Christ is celebrated in respect of its spiritual excellency, not only as opposed to that of bulls and of goats, but also to the ashes of a heifer in the water of sprinkling, ch. ix. 13, U. 5. Tlie sprinkling of blood is mentioned by Peter, 1 Ep. i. 2 ; and the blood of sprinkling in this passage. We are said to be sprinkled in our heart, and by sprinkling to be freed from an evil conscience, and in consequence possess a true heart in full assurance of faith, Heb. x. 22. We meet with no further instances of sprinkling in the New Testament. Esaias, how- ever, (cb. lii. 15) prophesied that Christ, the great Servant of Jehovah, shall sprinkle many nations ; the kings shall shut theii mouths at him. From this we see once for all who it is who sprinkles, and who are spiinkled ; also how the sprinkling is the necessary sequel of his sufferings ; that the obedience (jf faitli follows from it, just as Peter combines obedience and the sprinkling of the blood of Jesus Christ. (3. The Levitical sprinklings did not purify in a physical, but in a moral sense. For, 1. It was not merely the hand, or that part of the body which happened to have become unclean, it was not even the whole body that was bprinkled ; the aspersion was general, wherever the blood or water fell. 2. The sprinkling Avas analogous to the blood of the passover, which was not sprinkled on the body, but on the gates, Ex. xii. 7, 13 ; and yet it benefited the Israelites. 3. When a man had been sprinkled, and not till then, he was to wash his body and clothes. Con- sequently the sprinkling had a moral, and the washing a physical effect. 194 HEBREWS. [CHAP. xii. 7. The washing is analogous to this ivasJiing in the New Testament, which is ascribed to pure water, the Holy Spirit, 1 Cor, vi. 11 ; Heb. x. 23 ; also to the blood of Jesus Christ : He has imshed us from our sins in his own blood, Eev. i. 5 ; TJiejj have washed their robes, and made them white in the blood of the Lamb, Eev. vii, 14. 8. But sprinkling has a moral power. The sprinkling is effected by the communication of the meritorious poicer, or better by the atonement and redemption obtained by Jesus Christ. iJorsche. 9. The passage in John vi., on eating the flesh of Christ and drinki7ig his blood, is very emphatic ; but it must not be stretched too far. The language is metaphorical and un- common. From the commencement to the end of the colloquy, eating the flesh of Christ and drinking his blood are resolved into Faith. Comp. John iii. of the new birth. By these metaphoi's we are protected against taking faith in too feeble or trivial a sense. We are taught that the boldness of these figures does not exceed proper limits. 10. In all these matters it is clear and certain that by eating Christ's flesh and drinking his blood, or else by faith, 1. Christians are intimately united with Christ; 2. that they owe this union to his flesh and blood, eating the one, as they do, and drinking the other ; 3. that the flesh and blood of Christ have in them a close and effective operation, bringing us to eternal life. 11. Wherever elsewhere cleansing from sin is attributed to the blood of Christ, it must be taken either in a moral if the context require this, in a physical, or in both these senses; Heb. i. 3 ; iJohni. 7. So the mdor?/, Eev. xii. 11. 12. All these things outstrip our natural faculties. It is therefore very needful to be upon our guard against the attractive fallacies of the senses. [Beng. here quotes a passage from a German collection of sermons, and com- ments upon it. The most curious portion of his note is a comparison between mental activity and physical heat.] 13. In a word, the precious blood of Christ is applied to us in sprinkling, in washing, in drinking, on account of the personal union, in a real, yet supernatural, way, and in consequence utterly incomprehensible. 14. In a similar manner on our Y>^rt, faith not only has a moral power, but in its own way a kind of physical efficacy inrd operation to justify and save us. CHAP, xir.l IIKBUEWS. 1 95 15. I shall indeed rejoice if by what I have said any occasion shall be given of increasing the love and know- ledge of our Kedeemer, who has paid the price of his blood. The capacity of our heart towards the holy mysteries is enlarged, not so much by the activity of the understanding as by the growth of the new man. 16. Jesus can save to the uttermost them that come to God by him, ivho ever livetli to make intercession for them. [For KpecTTova, better things, read Kpeirrov, better. Tisch., Alf., etc. So Beng.] That speaJceth — Not that crieth. Tluni [that of Eng. Ver.j Abel — Abel's blood which was shed in the first murder, is put by Synecdoche [use of a part for the wholej for all the blood shed upon the earth, crying to heaven for vengeance, multiplying the other cries of sin that are in the world. This loud cry of the blood concealed by Cain, is vanquished by the open and quiet intercession of Christ's blood in heaven for us, and from heaven to us ; comp. better things, ch. vi. 9. Now let us sum up the question to what point Christians have come — A. Mount Zion, B. The city of the living God, tlie heavenly Jerusalem. G. a. And myriads, 1. Tlie general assembly of angels. 2. The church of the first-born written in heaven • p. God the Judge of uU : D. y. The spirits of just men made perfect : 5. Jesus, the Mediator of the new covenant : e. The blood of sprinkling, speaking better things than Abel. This enumeration is not only not confused, but is very deliberately arranged. A, B, C and D, refer to each other by a cross reference. In B and C, the wider extension of God's dispensation is described, and that with reference to its glorious appearance at the last day. Now it is chiefly present to our faith, ver. 2(j, ch. xi. 1. This is Paul's view, Kom. ii. 16, note. In A and D, the inner dispensation of Christ, of the New Testament, as far as it extends in the intermediate time, is described. This again is Paul's view, 1 Cor. XV. 24. A precedes B in natural order, because JMount Zion is seen before the New Jerusalem, Eev. xiv. xxi. ; and therefore D and C, and the special points in D and C, come to be regarded in retrograde order. Comp, ch. xi. 33, note. o2 196 HEBnEWS. [chap. xii. 25. See — An admonition which is sharpened by the omission of ovv, therefore. That ye refuse not — Through un- belief. Him that speaketh — That is God. His word now present is of such a kind as to be the prelude of the final earthqtialce. The same word, which is heard in the gospel from heaven, will sliake heaven and earth. The blood speaks to God, ver. 24 ; in ver, 25 there is a speaking to us : XaXovvTi, that speaketh, ver. 24, is neuter, agreeing with alfia, hlood ; XaXovvra, that speaketh, is masculine. The apostle i-eturns to his starting point in ch. i. 1. They escaped not — They could not avoid hearing, yea, they rushed headlong on their punishment. Wlio refused — Ver. 19. Him that spake, lit., that spake warnings — God himself: ver. 26, be- ginning. From heaven — Mount Sinai on earth touched upon the lowest region of heaven, but from the heavens, and consequently from the very heaven of glorj', the Son has brought his blessedness and preaching ; thus it is that the kingdom of heaven is frequently mentioned in his dis- courses. The Father also has superadded his testimony. Now in his word he sets before us the shaking of heaven ; see ver. 26. If we turn away — This word implies greater con- tumacy than refused. 26. PT/tose «02ce— Inasmuch as it was Hs voice. What the nature of the speaking in earth and heaven was is here explained. The use of the article, tov, ver. 25, therefore, does not overthrow the view that he who speaks in earth and heaven is one and the same. There is, however, a Mimesis [use of an adversary's words in argument], and the feelings of those who do not acknowledge him that speaketh are expressed. The earth — The earth was shaken, Sept., Ps. Ixviii. 8. We read in this psalm that the very heavens dropped at that time, there, that is, in the vicinity of the Mount, Now — The apostle shows not only what God has noto promised, but what he is doing. He hath promised — The promise made to arouse the hopes of the saints, although the ungodly are terrified at it : consequently the tenor of this passage is strictly evangelical : comp. ch. ii. 3. [For o-€ta), shake, read o-eto-co, will shake. Tisch., Alf. So Beng.] Yet once more I ioill shake not only the earth, hut ^.Iso heaven ; Haggai ii. 6, 21. In the Sept. version, yet once I shake the heaven and the earth and the sea and the dry land. The apostle unites the two verses, by which he proves that it was one and the same shaking. One verse of the prophut dunu'.es (II I'. XII.] HEBREWS. 197 the beginning, and the other the end. This shaking begcau ill the first advent of the Messiah ; it will be completed at the second: on the first comp. Matt. iii. 17, xxvii. 51, etc., xxviii. 2 ; Acts ii. 2, iv. 31 : on the latter, Matt, xxiv, 7; Kev. xvi. 20, xx. 11. There is an illustrious testimon}' given by [Sir] Isaac Newton in his commentary on Daniel, p. 91. There is hardly a p-ophccy concerning Christ in the whole of the Old Testament, which does not to some extent at least refer to his second coming. I will shake — This expresses a promise. 27. Of those things that are shaken — The heaven and the earth. The removing — The same word is found ch. vii. 12. The contrast is, may remain. It may be said : When the earth was first shaken, no removal took place. Why then is a removal now joined to a shaking of the heaven and the earth ? Answer : This shaking is total and final. It is jyromised ; there is therefore an implication that better things will succeed, that is, those things which move not, which are immoveable. The first was the prelude of the second. As of things that are made — The reason why those things which are made, are removed : formerly they were made by creation, and so made as not to remain of them- selves, but to remove ; subsequently that those things alone may remain which do not remove. Thus Paid, 2 Cor. v. i. The things which cannot he shaken, lit., are not shaken — The city of the living God, ver. 22 : the new heaven and the new earth. Rev. xxi. 1, note. May remain, lit., shoidd remain — He says, fieivr], shoidd remain, not fjicvr], may remain. It depends on made. [That is, made, that — shoidd remain, etc. But this is wrong; and the sense given by Eng. Ver. is right ; the removal of the things shaken — that, etc. So Liln., Alf.] Mevw, I remain, is often employed of things which remain when others pass away : Cor. xiii. 13. 28. Beceiving — A promise from God, accepting it with the tcillingness of faith. [Rather, since the kingdom tee receive is such, let us, etc. Liin.'] A kingdom — More glorious than the present heaven and earth. Let us have grace — Be grateful, Luke xvii. 9, and elsewhere. XdpLv ex^Lv also means to be acceptable to. Acts ii. 47 ; 2 Cor. i. 15, very nearly. To have grace, in a passive sense, is to be affected with grace : so here, very ncarl3\ To find grace is an act ; /" have grace, a state, united with the will of the believers. We may serve — As royal priests. With reverence —Becawtm IQS EEBEEWS. [chap. xm. we perceive our own imwortliiness, that we may not offend the eyes of God. And godly fear — Because we perceive the Divine Majesty, that we may not bring ruin on our- selves. Hes^'chius renders euAa/^eio-^ai, to take care, to fear. Hope is modified by reverence and fear, that it may not degenerate into wanton boldness; comp, next verse with cli. X. 27. 29. For — A very notable Epplionema [added exclamation]. Our God is a consuming fire — Deut., several times cited in ver. 18, 19 ; for the Lord thy God is a consuming fire, even a jealous God, Sept. Our God, in whom tve hope, is also to be dreaded. CHAPTEE XIII. 1. Brotherly love — The divisions of this grace are ex- plained in the sequel. Paul uses the same word else- where. Continue^ Although, old things have passed away : it continues (a Pauline word) of itself; 1 Cor. xiii. 8, 13 : let it also continue with you. 2. Be not forgetfid — Although you have been defrauded. This duty is easil}^ forgotten, ver. 16: therefore remember-, ver. 3, 7. Have entertained — unawares — "EAa^ov ^ei'ia-avre? [literally, having entertained, were not aware of it\ ; for Xo.66vTeet there remains in us some indelible stamp of nobility, which we ought to reverence in ourselves and our fellow men ; moreover, we remain men, capable of being, through the Divine blessing, created anew, after that likeness to which we should conform ; this work it is which those who i;«i«e impede. Absalom loses his father's favour; yet the ueuple acknowledge him to be a king's son. CHAP. III.] ST. JAMES. 229 10. Out of the same raoiith pioceedeih blessing and cur sing — See Ps. Ixii. 4. Ouglit not — Lit., need not; that is, it is entirely unseemly. 11. A fountain — Whicli the heart resembles. Place — Lit., opening. Which the mouth resembles. 12. Can ? — He now prepares to turn from the mouth to the heart. Of the former he had said, ought not ; of the latter ho says, can not; it is impossible. [The true reading ia, oi'Te tiXvKov yXvKv iroLrjcrai vSwp, nov can salt (water) bring forth su-cct loater. Tisch., Alf., etc. Nearly so, Beng?^ I'lio apostle here pronounces impossible what he had declared in ver. 11 to be unfitting, namely, that two contraries should spring from one source. So — This woid is used before salt, etc., as rendering more exact the similitude in ver. 1 J, and as introducing the conclusion which is immediately after to be stated in plain terms. 13. Who? — All wish to appear wise; but all are not really so. Let him shoio — In act rather than in words ; see ver. 1. A good conversation— The opposite whereof appears in ver. 16. What a good conversation is appears from ver. 17, 18 ; comp. 1 Pet. ii. 12. With meehiess of loisdom — Li meekness, wherewith true wisdom is associated. 14. Bitter envying — lAi., emulation. Neither kindly emulation nor kindly wrrath, which spring from faith and love, are here condemned. Glory not, etc. — Those glory and lie against the truth who profess themselves wise Avhile harbouring bitter emulation. 15. [Render, This wisdom is not (one) descending from above, but earthly, etc. Alf, Hut. From above — Ch. i. 17. V. G.'] Earthly — Kot heavenly, for that descends from God the Father. Sensual — Kot spiritual, for that descends from God the Holy Spirit. Comp. natural, 1 Cor. ii. 14; sensucd, Jude ver. 19. This is the middle term between earthly and devilish. Devilish — Such as even devils possess, ch. ii. 19 ; ver}- different from the wisdom which Christ imparts. 16. Tliere confusion — Contrasted with the peofe referred to in ver. 1 7. The character of such wisdom is shown by its results, which James does not dignify Avith the name of fruits. Comp. ver. 17, 18. Every evil icorlc — The force of the every is plain, if we interpret thus : Every worh is evd which S2)rings from such a source ; the opposite to this is, full of mercy and good fruits, ver. 1 7. 230 ST. JAMES. [chap, iv, 17. First pure — From defilements, earthly, sensual, or devilish. By a kind of anticipation he first sweeps away from view that unholy peace with the world which lays hold on and cements together everything it meets. See ch. i. 27, and ch. iv. 4. Thus also, cleanse your hands, etc., ch. iv. 8 ; 1 Pet. i. 22. Peaceable — The whole character ; its various points follow. Gentle — Fair, not harsh ; in the matter of a neighbour's duty. Easy to he entreated — In the matter of a neighbour's fault. Full of mercy — In the matter of a neighbour's misery. Good fruits — Two of the more eminent good fruits are mentioned, and are worthy of par- ticular commendation to all whom the epistle addresses, "^amel3% the absence of partiality, and the absence of hypo- \^,isy. Without partiality — It makes no unnecessary dis- tinctions, such, for instance, as between the great and the lowly ; it embraces all things good and just, and rejects all things evil. It acts impartially, not harshly esteeming one above others. [Thus Beng. gives much the same sense as Eng. Ver., loithout partiality. But the true sense seems to be, without doubting, free from every kind of duplicity and Tincertainty. Hut., Alf, etc. Omit koX, and. Tisch., Alf.] Without hypocrisy — That is, loithout pretence. Far removed, from all dissimulation and flattery, which is shown towards the powerful, either directly or indirectly, by comparative harshness towards the humble. 18. Tlie fruit of righteousness . . in peace — See note on Heb. xii. 11. The fruit of righteousness is most abundant; even though that abundance be not immediately manifest. Righteousness is peaceful; peace is fruitful. Is soion in peace — The fruit is. The peace is described in ver. 17. Of — By. See the opposite of this, ch. iv. 1, 2. To maJce peace, as ver. 12, to yield water. CHAPTEE IV. 1. From whence — James implies that many are continually asking the causes of quarrels, though they are obvious. Wars and fightings — Contrasted with the peace, which ch. iii. treats of. The fighting is the act of war. The expression, Ye fight and war, follows in ver. 2 ; making a cross reference. [Read koL -n-oOev na-xo-i-, ct^d whence ^iive) fightings. Tisch., Alf, etc.] Hence — From lusts, imj)lied in the last chapter, and expressly mentioned in ver. 3. That war — CHAP. IV.] ST. JAMES. 231 The same word is used in 1 Pet. ii. 11. Members — The body is the first seat of war ; thence arises war of man against man, and king against king, and nation against nation. 2. Ye lust — Repetition of the term already used, to in- tensify the meaning. Te lust refers to desire for a thing ; ye kill and desire, to the action of man against man : ye fight and war, to the action of army against army. Te kill and desire to have — Lit., ye hill and envy. From hatred and emulation ; one feeling expressed by two words. The same verb is used, ch. v. 6. One who covets anything desires the removal of its possessor. He calls them murderers here, as adidierers in ver. 4. Comp. 1 John iii. 15. Comp. Ihe word (fyovevere, do ye kill ? in the Sept., Ps. Ixii. 3 ; which Psalm the whole epistle of James closely resembles in tenor. See notes on ver. 7, 12, 14, ch. i. 3, ch. iii. 10. See also Ps. x. 8. [Omit Se, yet. Tisch., Alf., etc.] Because — Explaining the three statements, ye have not, ye cannot obtain, ye have not. Ye ask not — For the lustful, the mur- derous, and the contentious cannot pray. 3. Receive not — Here he does not say, ye have not. To ask and to receive are relative terms. Ye ask amiss — He thus refutes those who wish to appear somewhat better than others. 4. Adulterers and adulteresses. [Omit /xoixoi /cat, adulterers and. Tisch.. Alf., etc. The feminine only is used ; for the Lord is husband of ever}' soul that is his. Alf."] — In such a war both sexes are implicated, and break their troth pledged to God. Friendship of the world — Pleasure is the way of the world, ver. 3. Enmity — Opposed to friendshij). See 1 John ii. 15. Whosoever therefore — The force of the first statement is increased by the expression, icill he (lit., wills to he) and is. Enemy — Who shall obtain nothing by prayer. Is — The Greek verb is in the middle voice, making the sense equivalent tn, renders himself. 5. [The best explanation of this verse is given by Alf, who renders. Do ye think that the Scripture saith in vain, the spirit that he (God) placed in us (when the Spirit descended) jealously desireth (us for his own) ? The emphasis is on jealously desireth, and the reference to Deut. xxxii., where Jehovah's love and jealousy of his people are described.! In vain — Without reality, as having no reference to perdition or salvation. Whatever Scripture says is said in earnest, 232 ST. JAMES. [chap. iv. and we should reverence its every word. Saith — Lit,, states, rather than speaks ; states what follows. The Spirit — Of grace and love. TJiat dwelleth — Lit., that hath taken up Ms abode. In us — His sons under the New Testament. To envy — The word 96vo<;, envy, does not occur in the Septuagint, nor is it likely that James, who in ver. 6 quotes another passage exactly, should have intended to make any such great alteration here. Hence we may infer that he is here quoting the New Testament writings, which we find from 2 Pet, iii. 16, to have been reckoned among the Scriptures. Some refer this either to Gen. vi, .'j, 3; to Numb, xi, 29; to Prov. xxi. 10; or to some lost book. But these words of James come sufficiently near to Gal. V. 17, 18, 19, where envyings are mentioned as among the works of the flesh, and the Spirit is said to lust against the flesh, in such wise that those who are led by the Spirit are not under the law, but under grace. [But see Alford's interpretation at beginning of this paragraph, according to which that of Bengel, based on the translation, lusteth to envy, as meaning lusteth against envy, is incorrect. Ed.] It is, however, with 1 Pet. ii. 1, 2, 5, that this passage best agrees. Laying aside envyings, desire the sincere milk of the word, a spiritual house. And the continuation in ver. 6, He giveth more grace, corresponds with 1 Pet. ii, 3, the Lord is gracious. Any one sufficiently familiar with the passage in Peter will at once recognise James's allusion to it ; nor does the order of time in which the epistles were written make against this view ; for James not only expresses his concurrence with Peter's, but also with Paul's writings. Envy — The friendship of the world neces- sarily produces envy, which the Holy Spirit, who hath taken up his abode in us, cannot tolerate. 6. He givetli — God. More—'Lit., greater. In proportion as ye depart from envy. [Nay, but the more grace, because of this jealous desire. Alf., Hut., etc.] He saith — Or, it (the Scripture, ver. 5) saith — James confirms the testimony of Solomon, whom he quotes with jDeculiar fitness in dis- suading us from hindrances to wisdom. God . . grace — Quoted exactly from Prov. iii. 34, Sept., with the substitution of God for the Lord. James entirely agrees with Peter : see 1 Pet, V, 5. Besisteth — In the Hebrew, will laugh at. The disposition of the humble is to give to God any thing in their power, should he demand it; the proud endeavour to CHAP. IV.] ST. JAMES. 233 resist him, as Pharaoh did ; therefore he rewardeth accord- ing to their deserts ; he resisteth the proud, he giveth grace to the humble. The proud — Pride is tlie mother of envy, treated of in ver. 5. The Hebrew has scoffers, such as those who imagine the Scripture to speak in vain. Grace — He to whom God giveth grace forgetteth all envy. 7. Submit yourselves therefore to God — Ps. Ixii. 5. This submit yourselves correisponds with the humble, in ver. 6 ; and the injunction, after explaining the character of this submission, is concluded in ver. 10. Comp. 1 Pet. v. 6. Resist, .from you — The contrary ioWows, draw nigh. . to you— CouiTp. resist, 1 Pet. v. 9. The devil — Who is proud, and mostly tempts by pride ; who is the enemy, on whose side pride and envy fight in this world. Will flee — [Shall flee ; apromise, rather than a statement. Ed.] As vanquished. A joyful word. See 1 John v. 18. 8. Draw nigh — Our drawing nigh to God by faithful prayers, follows the flight of the devil from us rather in the order of nature than of time. See ver. 2, 3. He icill draw nigh — As favouring. A most gladdening expression. Cleanse — That ye may be able to put the devil to flight. Purify — That ye may be able to draw near to God, aban- doning your sjiiritual adultery. Ye double-minded — Who (endeavour to, Ed.) devote themselves both to God and to the world ; see ver. 4. Various classes are addressed in this epistle ; at one time holy brethren ; at another, sinners ; at another, wacerers. The double minded man errs in heart ; the sinner, in heart and hands. 9. Be afflicted — That ye may be weaned and estranged from the world. Such affliction is blessed. He does not here add howl, as in ch. v. 1 . [Heaviness — Lit., to falling of countenance ; equivalent to the German Kopfhdngen, hanging of the head (a, sneering expression for piety. Ed.). Comp. 1 Kings xxi, 29 ; Is. Iviii. 5 ; Mic. vi. 8. Those who rail at others for this, are generally the persons who have best reason to hang the head. V. G.'] 11. Speah not evil — Having in ch. iii. treated of peace, and in the beginning of ch. iv. of confusion, he now notes other excesses of a restless soul. And jndgeth his brother — • [Lit., or judgeth his brother. Tisch., Alf] The article is prefixed to the second, not to the first mention of brother. To speah evil of, but still more, to judge, a brother, is in- jurious to fraternal equality. Judgeth the law — Acts as if 234 ST. JAMES. [chap. iv. it were not tlie "business of the law to perform that very function which he himself usurps. But if . .thou judge . .thou art . . a judge. Eepetition of a word to express one of its attributes. Of the law — This is the last mention of the law in the New Testament. It neither occurs in the epistles of Peter, John, or Jude, nor in the Eevelation. 12. Lawgiver — That is, God is the only lawgiver loho is able, etc. [Add koL Kptr^s, and judge. Tisch., Alf. So Beng.'] Who is able — We have no right to judge, especially since we have no power to execute judgment. To save — See Vs. Ixii. 1: "From him is my salvation;" and ver. 3, 7 and 8 of the same Psalm. Inversions of terms are frequent in Scripture, as hill and make alive, wound and heal, afflict and comfort. WJio art thou — A person weak in thyself. [For Tov hepov, another, read tov TrXyja-tov, thy neighbour. Tisch., 18. Go to now — Interjection, and to excite attention: see ch. v. 1. Ye that say — That is, as a boast, ver. 16. To-day or to-morrow — One says to-day, another, to-morrow, just as suits themselves ; as if they had a free choice. We will go — Lit., ice may go; subjunctive mood, implying urgent reasons for doing so. Such a — This is used instead of naming the city. And . . and . . and — These repetitions express the self-will of the careless soul. A year — Lit., one year, as if they would presently go on to arrange for other years as well. 14. Ye know not — Prov. iii. 28. Life . . life — On which your actions of to-morrow depend. Vapour— Gr. arfxU, dim. [lit., a puff of vapour, Ed.]. It is even — Lit., /or it is even; the particle, for, in the question, being forcibly repeated in the answer. [For ioTcv, it is, read Icrre, ye are. Tisch., Alf] 15. For that ye ought to say — Eeferring to ye that say, ver. 13. This sentence has the imperative force, rather say ye. And do, etc. — If the Lord will ice shall both live and do. We shall both live forms part of the conclusion ; otherwise the and would not be inserted before the do. The boastful man speaks as if (1) the character of his doings, (2) his doings themselves, and (3) his life, were in his own power ; whereas (1) his life, (2) his doings, and (.3) the cha- racter of his doings, depend upon the will of God. We shall live — Subjimctive mood in the Greek; implying modesty. CHAP, v.] ST. JAMES. 235 16. Ye rejoice in your boastings — Their arrogance is ex- pressed in the words, we will go . . and get gain ; their boasting in their presuming on time. Evil — Contrasted with good, ver. 17. 17. That knoweih — An abrupt conclusion, leaving the haughty to themselves. Doeth it not — A sin of omission. [Not merely ; but the doing the opposite, evil. Hut., Alf.'] CHAPTEE V. 1. Te rich men — [Who have neglected the way to enjoy 3-our wealth, namely, by doing good. See ver. 2, 3. V. G.'] Foreign nations are often apostrophised by the prophets, though the prophecy was only likely to reach the Jews, and not those nations. In the same way the apostle addresses unbelieving rich, not so much directly, as to teach the saints how to bear the violence the rich inflict, ver. 7. Miseries — This was written a few years before the siege of Jerusalem. Tliat shall come upon you — Suddenly and swiftly. 2. Corrupted — The grasping nature of the rich is noted. [Eather, the future judgment is prophetically set forth as present. Hut., Alf.] Moth-eaten — See Job xiii. 28. 3. The rust of them — Synecdoche, for they. The very rust of their riches and garments will testify to the bondage in which their means (of doing good, Ed.) were kept, profiting none, but lying idle and unproductive. Against you — [To you. Hid., Alf.]. Shall eat — By death. Your flesh — Living- flesh, Gr. aapKa% not dead flesh, Gr. npla. As . .fire — A proverbial expression for swift and total consumption ; the previous rusting being something slow and partial. For the last days — In the last days. A tieasure is generally amassed for days to come ; ye have collected too late ; ye shall not (have time to, Ed.) enjoy. The same phrase occurs, 2 Tim. iii. 1. In this passage the apostle refers to the Lord's coming as a warning for the wicked, in ver. 7, 8, etc., as a consolation for tlie righteous. 4. [It is worthy of observation, that, various though injustice is (see Job xxii. 6-9, xxiv. 2-12, xxxi. 7-13), that committed in harvest is only mentioned in this single passage of the Scripture. V. G.] Crieth — Tlie cry of those sins specially ascends to heaven concerning which men are 236 ST. JAMES. [chap. v. silent. [Or of those which take refuge in violence, so great as to hinder their expiation in this world. V. G.'] Such sins, for instance, as unchastity and injustice. [In our days, from the want of Church discipline, the whole life and -conduct of all merely nominal Christians consti- tutes one crying sin. The blame of which is due, not only to the wicked, but to those who are too cold and lax in their discharge of public functions. V. G.] Both the Icept- hack hire, and the defrauded labourers raise the cry, which is twofold. Are entered — The antecedent used for the con- sequent. The meaning is, the Lord now cometh as an avenger. 5. Ye have lived in pleasure — In specious delights, pro- cured with the misappropriated hire. On the earth — Now to be destroyed. Been wanton — With sordid, insane, and suicidal luxury. Living in pleasure produces wantonness, which is akin to slaughter. [Omit w?, as. Tisch., Alf.'] As in a day of slaughter — A proverbial expression. The slaughter alluded to is that of oxen, sheep, etc., for feasting, not that of the rich. 6. Ye have condemned and hilled — Lit., ye have condemned, ye have Jailed, the conjunction being omitted to express the idea of haste. The just (person) — We may assign a distributive meaning to this word, placed as it is, in the singular number, as signifying each individual just person whom the wicked get into their power; but it refers primarily to Christ himself, TJie Just One ; see Acts iii. 14; who was put to death by Jews and Gentiles ; and second- arily to James, the writer of this Epistle, surnamed the Just, by the Jews. With this view he doth not resist you, in the present tense, accords : the absence of the conjunction and (in tlie Greek; it is supplied in Eng. Ver. Ed.) before which latter clause, implies that the wicked took occasion, from the very patience of the Just One, to stimulate them- selves to kill him. Comp. Wisd. ii. 10-20. 7. Tlierefore — Whatever the wicked may do meanwhile. Coming — See ver. 8, 9, 12. Of the Lord — Jesus Christ. Waiteth for — Obtains, in the harvest, by waiting. Gr., iKde)(erai. The Sept. translate by the same verb in the future, e/cSe^erat, the Heb., shall reap, in Hosea viii. 7. Precious — As the price of his labour and patience. Until — Construe with hath long patience. He ceases not until he receives. He receive — From heaven. [Omit verov, rain. ST. JAMES. 237 Tisch., Alf., etc. It is Tinderstood.] Hie early — After sowino;. The latter — When harvest is near. 8. The coming — Which will also bring p-ecious fruit Draivethnigh — The apostles spoke thus truly; though the times spoken of in 2 Thess. ii., and in the Eevelation, must intervene. Comp. note on Acts ii. 39. 9. Grudge not — Lit., do not groan. From impatience. Lest ye be condemned — Such groanings are injuiious to those who titter them, as well as to those against whom they are uttered. TJie Judge — Christ ; whose office is usurped by those who, in their rash groaning, anticipate the time of judgment. Standeth — And heareth all things. The door — Lit., the doors. A very close proximity. See Matt. xxiv. 33. 10. [Omit ixov, my. Tisch., Alf."] The prophets — Wlio in their day were exceptionally persecuted, and were there- fore blessed. See Matt. v. 12. Wlw have spohen—^ye have here an indication of how great the world's violence and the prophet's patience were. In the name — The prophet's obedience in praising the name of the Lord is signified. The word iv, in, is understood in the Gr. Suffering afflic- tion— Lest you should fancy something new to be happen- ing to yourselves. The cognate verb, imKoiraOeL, is afflicted, occurs in ver. 13. 11. Whicli endure — Above those who have lived in pleasure. Patience — James returns to his first point. Comp. note on ch. i. 3. The end of the Lord — AMiich the Lord vouchsafed to Job. Ye have seen — [But the true reading is tSere, imperative; see (the end, etc.). Tisch., Alf, i. e., do not limit your attention to Job's suffering, but see the end God gave him. Alf^ The word is similarly used in reference to a thing done long ago; see Heb. iii. 19. Patience and its result correspond ; see ch. i. 4 ; Matt. xxiv. 13. James does not silently pass over the end of Job's patience. That — Or Since, depending on the preceding words. The sentence is a continued one ; patience, and the Lord are each twice mentioned. Sir. ii. 11, full of com- passion and mercy, long-suffering, and very pitifid. [Omit 6 Kvptos, the Lord. Tisch. (not Alf.) Eead, That he is, etc.] Very pitiful — ^ As not afflicting the sufterer above his strength. Of tender mercy — As mercifully granting a happy issue. 12. Swear not — As, for instance, through impatience. 2lS ST. JAMES. [chap. v. With this the proper use of language in adversity is con- trasted, ver. 13. Neither hy heaven — Matt. v. 34, 35. Let your yea he yea — The same in word as it is in fact. Comp. ver. 9. [But the requirement here is not truthfulness but simplicity. Let your yea be a simple yea, no more, etc. ; as Matt. V. 37. Hut. Read vtto Kpicnv, under judgment. Tisch., Alf. So Beng.'] Comp. ver. 9. 13. Let him pray; let him sing psalms — We may sing psalms in adversity, and pray in prosperity ; but the mind in adversity is less disposed for singing, and what best suits the state of the mind is most fitting to be done. This used chiefly to be done in public, in the congregation of the faithfal, as the antithesis, spoken of the sick, ver. 14, Let him call for, etc., teaches. 14. The elders — Whose prayer represents the prayer of the whole church. Anointing him loith oil — This gift which Christ had committed to the apostles (Mark vi. 13) was, even after the apostolic period, continued to the Church. And this strikingly simple, conspicuous, and salutary (miraculous, Ed.) grace, was the one which lasted longest of all. Ephraim Syrus gives a remarkable instance : " If in fulfilling thine office, thou anoint the sick with oil." It even seems to have been divinely granted, in order to be always in the Church an abiding specimen of the other gifts, just as the portion of Manna remains as a specimen of the ancient miracle. It is plain that James assigns the administration of this unction to the presbyters, the or- dinary ministers of the Church. This was the highest medical, as that mentioned in 1 Cor. vi. was the highest judicial faculty in the Church. Happy simplicity ! Lost or interrupted because of unbelief. For both the Eoman Church, which has its extreme unction, and the Greek, which has its consecration of oil, are compelled by experience to attribute to that mystery or sacrament (as they term it) far less healing efficacy than James does to the apostolic rite. Whitaker forcibly writes against Dureeus, " Let those who by their prayers can obtain healing for the sick, use oil ; let those who cannot, abstain from a mere empty form." For the whole first intention of the unction was miraculous healing ; failing which it is but an empty form. The laying on of hands, however, is a pious external rite, even if it do not confer the Holy Spirit ; for its first intention was not limited to that object. In the name — CHAP, v.] ST. JAMES. 239 This is surely no less connected with let ilicin pray, than with anointing ; for which reason the p-aijer of faith follows. Of the Lord — Je.sxis Christ. 15. The prayer of faith shall save — [He does not say the unction shall. V. (?.]." When a number of believers pray, the whole force of their faith is diffused through the whole body of the Church. James might have complained of great injustice, had any one accused him of attributing the remission of sins to works. And if he have committed sins — A man might be sick, even without having com- mitted sins. Tliey shall he forgiven him — Lit., It (the com- mission of sins) shall be forgiven him. 16. Confess — The sick man, and he who has committed an injury, is ordered to confess ; the offended party, to pray. The sins which most distress the mind are to be confessed ; he to whom the confession is made, is both more moved to pray, and knows better how to frame his entreaty. [But the direction is general ; and does not refer only to wrongs done towards others. Hut., Alf.^ One to another — So we may confess to any who can pray. That ye may be healed — Therefore diseases were prevalent. Effectual — Efficacy is followed by a favourable hearing ; whereby prayer avails. Thus three points are mentioned : (1) the efficacy; (2) the favourable hearing; and (3) the availing of praj'er ; this last only results from the two former. The first is inward, in the soul of him who prays : the third produces external effects besides. Availeth — Even when made for others. Bighteous man — Who is not himself entangled in any transgressions, 17. Elias — The whole effect of prayer is supernatural, and therefore miraculous, though it do not outwardly appear to be so. Subject to lilce passions — The same woid occurs in Acts xiv. 15. Having the same passions, the same mental and physical affections to which such efficacy seems foreign. He prayed earnestly — (Lit., He prayed with prayer, Ed.). While the idolatry of Baal lasted, he made simple but earnest prayer ; using no other means for the accomplishment of his object. The Hebrew idiom, in which a verb and (cognate, Eu.) substantive or quasi-sub- stantive are combined, always signifies vehemence ; as, dying thou shall die, thou shalt die a death worthy of the name. 18. He prayed again — After the idolatry was abolished. 240 ST. JAMES. [chap. v. His attitude in prayer is told us in 1 Kings xviii. 42, And the earth, etc. — And so the eartli, etc. — Brought forth her fruit — Which she had been unable to do shortly before. 19. Brethren — Under the guidance of the Holy Spirit, James, in few words, brings his Epistle to a close. I, he says, in this Epistle, seek your salvation ; let each of you seek that of his neighbour, Comp. Heb. xiii. 22, Any . . one — Every one should seek the salvation of every other. Do err — Through sin. One — Whoever he be, that (soul) shall be his gain. An appropriate conclusion to the Epistle. 20. Let Mm Ttnow — Both he who converts, that he may be more zealous still ; and he who is converted, that he may gratefully obey. Sliall save — A promise; the fulfil- ment of which shall hereafter appear. A sold — Lit., this soul. The sinner's; a great work. From death — Which (otherwise) shall engulph sinners. The connexion is : Aid one another, in banishing, not only diseases (ver. 14) from the body, but death fiom the soul. Shall hide — Im- pelled by that very love which actuated him in recalling the wanderers. See note on 1 Pet. iv. 8. A multitude of sins — Either the sins which the wanderer had committed, within the knowledge of him who reclaimed him, or those which he was about to commit, James makes his con- clusion like that of an ordinary book, rather than of a letter. THE FIRST EPISTLE OF ST. PETER. CHAPTER I. 1. The remarkable combination of gravity witli liveli- ness in Peter's language is most attractive to the reader. His purpose in each epistle is, to stir up the pure minds of believers by way of rememlarance, 2 Pet. iii. 1, and to fortify them not only against error, but against even doubt, ch. V. 12. This he effects by reminding them of that Gospel grace, by the bestowal of which the faithful are incited in the discharge of every duty and the endurance of every affliction to bi-ing forth the fruits of faith, hope, and charity. This first Epistle has three parts. I. The Insckiption, ch. i. 1, 2. IL The stikring up of a fvue feeling. He stirs up the elect — ^a) As those Born again of God. Here lie mentions both GOD'S benefits towards believers, and believers' duties towards God ; interweaving these one with another, by- three powei'ful considerations, which derive additional force from the mystery of CHRIST. (A) God hath begotten us again unto a lively HOPE, to an inheritance of glory and salvation, ver. 3-12. Therefore HOPE to the end, 13. 'B) As obedient sons, bring fojth to your heavenly Father tlie fruit of FAITH, 14-21. (C) Being PURIFIED by the Spirit, LOVE with a PURE heart without guile. 22, it. 10. (i) As strangers in the world he stirs them up to ABSTAIN from fleshly lusts, ver. 11, and to maintain — (A) A good CONVERSATION, ver. 12. (1) In particular, 1. Subjects, 13-17. 2. Servants, after the example of Ohrist, 18-25. 3. Wives, iii. 1-6. 4. Huabandii, 7. (2; In general, all, 8-15. VOI4. lit K 242 FIRST EPISTLE OF ST. PETER. [chap. i. (B) A good PROFESSION : 1. By vindication of tlie faith, and by avoid- ance of evil company, 15-22, iv. 1-0. (Christ's wliole course, from his passion to the iinal judgment, gives force to tliis part). 2. By theu- virtues, and a good administration of their graces, 7-11. (c) As partakers of future glory, he stirs them up to SUSTAIN adversity. Let each one do this — 1. In general, as a Christian, 12-19. 2. In Ids own particular state, v. 1-11. (The title ayairrjrul, beloved, twice employed, sepa- rates the second part from the first, ii. 11, and the third from the second, iv. 12. The state even of the elders is regarded as a biu'densome state in this life, whence there should be a salu- tary looking forward to glory, v. 1-4 ; and the injunction, submit yourselves, v. 5, also introduces suifering and endurance notwithstanding ; and this seems to be the very reason why the apostle separates these two conditions, v. 1-11, from those which he mentions, ii. 12, et seqq. III. The Conclusion, 12-14. Scattered throughout Pontus, etc. — He is addressing the dispersed Jews ; see James i. 1, though he further on addresses Gentile believers, as mixed with them, ch. ii. 10, see note on iv. 3. He names the five provinces in the order which occurred to him, as writing from the East. In Acts ii. 9, the order is Cajjpadocia, Pontus, and Asia. The Epistles of Peter used to be placed before those of John, James, and Jude; which seems to have been the reason why these seven got the name of General Ejnstles ; that title particularly suiting the first of St. Peter. It is uncertain whether Peter first sent this Epistle into Pontus, or to Jerusalem, where the Jews congregated. 2. Elect — [Literally, to the elect strangers of the dispersion. So Alf.'] In heaven ; chosen, from the whole Jewish people, and from all mankind. Comp. this and ver. 5 with Matt, xxiv. 24. Strangers — On earth [their country being heaven. V. G.]. According to the foreknowledge — This is also mentioned in ver. 20, and includes goodwill and love. This verse, con- taining as it does an intimation of the mystery of the Trinity, and of the whole system of salvation, fonns a summary of the entire Epistle. [He treats of the Father in V. 3, 15, 17, 21, 23 ; of the Son in v. 3, 7, 11, 13, 19, ii. CHAP. I.] FinST EPISTLE OF ST. PETER. 243 .S ; of the Spirit in v. 11, 12, 22. V. G.] Father -Even 01 ti Father. Tlimugh — Lit., Iw— See note on 2 Tliess. ii. 13. Unfo obedience — That obedience which is shown thvou<>h faith is meant; see note on ver. 22. Panl certainly, in the passai;:e above quoted, combines together sanctification of the Spirit and faith. Remark also the particles, Kara, according to, kv, in (Kng. Ver., through), eh, unto; as indicating the character and relation to election of the three cardinal blessings mentioned. Comp. Rev. i. 4, 5, 6. And sprinkling — Tlie obedient are, in feet, sprinkled to the remission of sins ; 1 .lohn i. 7. Bnt the sprinkling mentioned here is passive, referring to an obedient reception of the sprinkling. See again, on obedience, ver. 14; and on the blood of sprinkling, ver. 19. Be multiplied — Still more. The same word occurs, 2 Pet. i. 2. See Dan. iii. 81. 8. Blessed be — That is, God hath begotten us again, etc. ; for which thanks be to Him ! Father — This whole Epistle accords strikingly with the Lord's prayer, and particularly with its earlier portions. Compare the expressions in each as follows : — Our ; Ch. i. 4, at the end. Father ; i. 3, 14, 17, 23, ii. 2. In heaven ; The same. Hallowed be thy name. i. 15, 16, iii. 15. Thy kingdom come. ii. 9. Thy will be done. ii. 15, iii. 17, iv. 2, 19. J)aUy bread. v. 7. Forgiveness of sins. iv. 8, 1. Temptation. iv. 12. Deliverance. iv. 18. And Peter makes frequent and express reference to prayer, ch. iii. 7, iv. 7. According to his mercy — Which we needed, Eph. ii. 1, 2. Hath begotten us again — ^.See ver. 22, ch. ii. 2. [From here on to ch. ii. 10, Peter recites what God has done for our good ; and draws from the fact of his providing for our salvation most effective encouragements to hope, ch. i. 0- 13; to sanctification and fear in faith, 14-21; to love, ver. 22, ch. ii. 10; bringing in the doctrine of Christ most sweetly by the way. V. G.] To a livelj/ hope — This hope in the inheritance of heaven, ver. 4 [or rather, hope itself in the heart. Hut.'] ; and it is called licehj. as fostered by the resurrection of Christ. Peter frequently uses this word living, lively; ch. ii. 4, 5; and mentions hope in ver. 13, 21 ; ch. iii. 15. Comp. the epithets used in ver. 4. With hope, R 2 244 FIBST EPISTLE OF ST. PETER. [chap, i moreover, he combines faith and love, ver. 8, 21, 22. By the resurrection — Which gives life to the hope. Comp. ver. 2 1 . [l^hat is, Beng. understands, a hope that lives through the resurrection, etc. Bnt it is better, as Eng. Ver., to connect ■with hath begotten, etc. A!/., Hut.] 4. An inheritance — Sons, regenerated, are heirs. See also on this subject, ch. iii. 7, 9. Incorruptible — As being divine. Undefiled — For no impure person, however close his rela- tionship, can share that inheritance. Tliat fadeih not away — For the heirs themselves fade not away, they die no more. Peter delights in accumulating synonyms ; see ver. 7, 8, 19, and ch. v. 10. Meserved — From the beginning. Comp. ver. 10. In heaven— In God's presence. For you — AVho are alive to day. 5. WJio are Tcept — [Lit., guarded, Ed.]. The inheritance is reserved, the inheritors are guarded ; so that neither fails the other. A striking corroboration of this occurs in 2 Pet. iii. 17. By the power of God — 'Who keepeth, and will keep you: ch. v. 10. Comp. 2 Pet. i. 3, [1 Thess. v. 24; Matt. xix. 2fi. Without this defence how could we stand against the adversary ? 1 Pet. v. 8. V. (?.] No man can contrive means of his own for reaching that goal. God's power protects us from onr enemies ; his patience, from ourselves : 2 Pet. iii. 15. The apostles themselves afi'urd example of this. Tlirough faith — By fViith salvation is both received and retained. Beady to be revealed — The revelation itself takes place at the last da}^ ; the preparations for it began viath Christ's coming. The vford reveal is frequent in this Epistle, see ver. 7, 12. 13, iv. 13, v. 1. In the last time — Peter regards the whole period from the beginning of the New Testament dispensation till Christ's coming in glory as one short time, .compared with the times of the Old Testament dispensation. [But last is absolute here : the last day, Alf] Comp. note on Acts i. 11. Therefore con- strue in with ready. 6. Ye . . rejoice — Present tense, see ver. 8. Augustine makes it imperative, rejoice ye. Comp. James i. 2. For a season — Lit., for a little time. This is said of the whole Church, see ch. v. 10, and comp. ch. iv. 7. If need be — The »/is affirmative, as in ver. 17. 7. Trial of your faith — That is, jonr faith, thus tried. For it is the faith which is likened to gold. 3Iuch more precious — This epithet belongs to the faith. [Than gold — Not than CH.^i'. i.i FIRST EPlHTLE OF ST. PETER. 245 of gold, as Ping. Ver. The gold itself is the precious thiiij^ compared. Al/.^ Wliich perishelh — With the world; see vei. 18 : and ishall then no longer profit any one. The same participle occurs, John vi. 27. Though it be tried — Or, but which is tried — Faith is compared with gold, not as to it.s perishableness, but as to its trial hy fire. [Gold must peiislx at last, though it have withstood trial by fire ; faith is much more precious, since it cannot perish in trial. Ed,] Might he found—For it is not now apparent; but it shall be when all things else perish. Praise — In words. Honuur—ln deeds. Glory — In the judgment. [Tisch. and Alf. would transpose pr««se and honour.] At the appearing — Lit., at the revelation. See ver. 13. ■ S. Having not seen — Or not having known personally. A })aradox, for acquaintance generally begets love. Pelcr makes this statement here in reference to love; a littJi; later he repeats it in reference to faith. In lohom — The in and now properly refer to the believing. Ye see not — i'lesent tense ; that is, though you do not yet see him in g]or> . The apostles who had seen him, considered their own faith not so gieat as that of others who had not. Unspeakable-— Even in the present tiiaie : i. Cor. ii. 9. Full of glory — ■ Glorified in itself, and glorified by witnesses. Comj). ver. 10. In other respects it is unspeakable. 9. Receiving— in the present time. \Tisch. (not AJf.) omits {i/xoii/, your.'] Of faith — Ver. 8. Souls — The soul espe- cially is saved ; the body shares in the resurrection. 10. Of which salvation — The fact of its prediction, and the zeal of those M'ho foretold it, are strong arguments for its truth. Inquired and searched diligently — Lit., sought out and searched out — These two compound words are strongly emphatic. The ^vord occurs in its uncompounded ibrm in ver. 11. What they obtained by their inquiry and search is expressed and defined in ver. 12. The searching (ver, 11") refers to the first and principal object of their inqtiiries as to Christ himself; the inquiring and searching diligently refer to their further searching, as concerning Christians. The prophets — Lit., prophets ; and other just men : see Matt, xiii. 17; John viii. 66. The omission of the article in (xreek as well as in (English and) German imparts dignity to the style, by withdrawing the hearer's attention from the special consideration of individuals to the whole class to which they belong. So in ver. 12. Angels are mentioned :J4^ first epistle of ST. PETER. [chaf. i. [not the angels, as Eng. Ver.]. Unto you — Who live in these •lays. Gh-ace — New Testament grace, see ver. 13 ; true grace, see ch. v. 12 ; and comp. John i. 17. 11. What, or what manner of — The disjunctive particle, or, exhibits the great desire of the prophets to know whether those things were to happen in or after their own daj's ; ver. 12. The lohat denotes the time absolutely, an era so to speak, marked by its own date : the what manner of refers to the character of the time marked by the events occurring in it. Dan. ix. 2. The Spirit of Christ— Which testified of Christ ; Kev. xix. 10. The Spirit of God, Gen. i. 2. [Rather, as Hut., the Spirit of Christ, as being the same Spirit which dwelt in him ; and as he, the Word, is the revealer.J Tlie sufferings — Whence the salvation comes. Of Christ — VVhich should happen to Christ. Glory— Lit., glories ; which should follow these sufierings. The glory of his resurrection ; the glory of his ascension ; the glory of the final judg- ment and the heavenly kingdom. 12. Unto whom — As they searched. Not unto themselves — Matt. xiii. 17 ; Ps. cii. 19 ; Dan. xii. 13. [For rjfuv, us, read vfxlv, you. Tisch., Alf] Us — The times comprised in the seventy weeks of Daniel exactly reach to the days vi Christ upon earth, and to the faithful then living; and these weeks came to an end in Peter's time. This shows the force of the expression unto us. The things — Lit., those things ; for the word prophets is understood with ministered, as appears fiom the corresponding clause, not to themselves. The words a, ivhich, and el, 18. War — For they not only obstruct but assaiL A powerful expression. 12. Conversation — Strangers and sojourners should show themselves forth in two respects : I. In their conversation, the right character uf which is laid down for subjects, ver. 13; for servants, ver. 18; for women, ch. iii. 1; for men, ch. iii. 7 ; for all men, ch. iii. 8 : II. In their confession, ch. iii. 15, 16, a passage cleaily referring to the present one. Each point depends upon the will oj God ; see ch. ii. 15, iii. 17. Speah against you — A comujon thing even then. See ver. 15, ch, iii, 16, iv. 4, 14. As evildoers — As if ye refused obedience to jiowers and magistrates and honest laws; ver, 13, 14. By — Construe with they may glorify. Good works — Hence them that do well, ver. 14, 15. This is true submission. Wldch they shall behold — The same word occurs, ch. iii. 2. Other men closely scrutinize the doings of the righteous. GloiHfy God— As having children re- sembling himself. In the day of visitation — In the day (the 254 FIRST EPISTLE OF ST. PETER. [chap. ii. time) ; used indefinitely. [The note in V. G. interprets this as the last day. E. B.] The divine visitation is here meant, when God makes clear the long hidden innocence of the godly ; which he often does by means even of hostile judges diiring their investigations, thus converting the adversaries themselves. The same Greek word occurs in the Sept., Is. X. 3, Jer. vi. 15. Christians must wait for that day in patience. 13. Every ordinance (lit., every creation) of man — A king or emperor, or governors appointed by them, are called creatures, by a use of the abstract for the concrete ; as we say, in political language, to create a peer, etc. (comp. in Heb. ix. 11, building, lit., creation): hence the force of the word every is divided by whether, or. And these are called creations of man, as managing the affairs of men after the manner of men. Which expression savours of a heavenly perception, in the apostle reaching high above all human things. And under this very name (creations of man, Ed.), those who have reached the nobility of faith might despise all such creations ; an error which Peter guards against by commanding them to submit themselves for the Lord's sake ; for his sake, who once was subject, though all things be subject unto him. For — The highest obligation, for the sake of Christ, whose honour is involved. To the king — To Caesar; those were Eoman provinces to which Peter was sending his Epistle. The Jewish zealots used to refuse obedience. 14. Them that do well — A frequent expression in this Epistle. 15. The ignorance — As exhibited, for instance, on the subject of the integrity of Christians. This word affords a reason for Christians showing pity to Gentiles. 16. As free — Without maliciousness. This depends on ver. 13. [That is, submit yourselves, as free. But it is better to connect with ver. 15: put to silence by well-doing, as free, etc. So Alf] Comp., as to this, liberty, ver. 9. Malicious- ness— A slavish vice. 17. Honour — Persons less known should be treated courteously ; brethren, familiarly. [But courtesy is too weak a term for Tt/AT^o-are, honour. Appreciate their worth, and show that you do so. Hut.] This vei'b, in a past tense (Aorist), is followed by three in the present. Our liononring the king must not interfere with our loving the brotherhood, CHAP, n.] FIRST EPISTLE OF ST. PETER. 255 or fearing God. All — To whom honour is due ; see Eoni. xiii. 7. The brothei-hood~~An abstract term; see oh. v. 9. We must love the brotherhood as being brethren. God — See Prov. xxiv. 21, Sept., My son, fear God and the king. Honour — In practice, and not in theory only. The king — Ver. 18. 18. Servants — He enjoins duties upon these, not upon their masters, most of whom were heathens. Subject — The participle in the Greek is used as an imperative, depending on the submit yourselves, in ver. l;5. From whence the impera- tive form should be repeated by Zeugma, as also in ch. iii. 1. Not only — Gentleness wins readier obedience than harsh- ness. To the good — Who inflict no injury. Gentle — Who pardon errors. Froward — Who without reason make use of harshness, blows, and reproaches. 19. TJianhivo^-thy— In the sight of God, ver. 20. For conscience toivards God — Doing, for conscience sake, things good and pleasing to God, even though they please no man (consider the force of glory in the next verse). [When the good doings of a just man are not approved by the world, and he fails, either before or after their commission, to gain approbation, support, or even the expression of gratitude, experiencing perhaps the very contrary treatment, he may well be afi'ected with considerable pain ; but if his con- science be secure of God's approval, pleasurable feelings alone remain. V. G.] Wrongfully — That is, enduring sufter- ings wrongfully inflicted. 20. Glory — The word (/cXeos), thus translated, signifies praise, not so much from the many, as from the good ; and in this case from God himself, in return for insults. Buffeted — Lit., beaten loith blows. The punishment, and a prompt one, generally inflicted on slaves. [For your faults — More exactly, when ye do wrong and are buffeted for it. Alf.^^ Suffer — When assailed with deliberate evils. [Read tovto yap, for this (is acceptable). Tisch., Alf] Acceptable — Peter imitates the phrase which, as a new disciple, he had heard from the Lord; see liuke vi. 32, seqq. 21. Hereunto — To imitate Christ, who, having been him- self once regarded as a servant, deigns to set himself foith as an example to servants. Were ye called — By a heavenly calling, which found you in a servile condition. Leaving — On his departure to the Father [to giory. F. G.\ An example — Lit., a copy, suited to the capacity of a beginner, 2S6 FIRST EPISTLE OF ST. PETER. [chap. n. learning to paint. Thus Peter clearly depicts to servants tlie example of Christ, giving prominence to those features which are specially suited to servants. Ste^is — Of inno- cence and patience. The same expression occurs, Kom. iv. 12. 22. Who did no sin, neither was guile found, etc. — See Is. liii. 9, Sept., He committed neither open nor secret sin. \Vords peculiarly adapted for admonishing servants, who l;xll so easily into sins and deceptions, into quarrels with their fellow-servants, and threats which arise from in- efl'ectual anger. 23. Beviled not again — Ts. liii. 7. He threatened not — Though he might have done so as being Loi'd [and althougfi he had declared his second coming, Matt. xxvi. 64. V. 6?. J. How much more, then, are servants bound to show patience I [And indeed such weapons (as threatening^) are often used by the weak ; such as slaves were especially, who might, therefore be more disposed to threaten their masteis with the judgment of God. V. (?.] But committed — [Not himself, as Eng. Ver. supplies, but] judgment. Bighteously — The peace of the afflicted is based upon the justice of God. 24. Who — Peter infers that we are both able and bound to follow in the footsteps of Jesus. His own self hare — Personal exertion befits a servant, who must himself do whatever has to be done. Jesus Christ, far from putting others in his place, took upon himself their burdens. Peter's statement accords with Is. lii. 11, Sept., He himself shall hear their sins. Comp. note on Heb. ix. 28. In his own hody — Most afflicted. On the tree — Slaves used to be punished by the tree, the cross, or fork [an instrument in the shape of the letter V, borne on the neck, the hands being made fast to the ends]. That — This word implies the expiation of sins, properly so called, to have been made on the cross of Christ; since its fruit alone sets free from the bondage of sin. To sins — Plural ; sin being manifold. Unto righteousness — Singular ; righteousness being entirely single. Comp. righteousness. Is. liii. 11. Shoidd live — In a free service. 25. By whose stripes (lit., stripe) ye loere healed, etc. — Is. liii. 5, 6. A paradoxical expression of the apostle. Healed with a stripe. The word stripe means strictly weal, mark of a stripe ; common on the back of a slave. Sir, xxiii. 10. Sliepherd and hishop — Whom ye should o6e^. These two words are synonymous; comp. ch, v. 2. CHAP. III.] FIIiST EPISTLE OF ST. FETEB. 257 CHAPTER III. 1. In subjection — As the discourse proceeds, the participle is substituted for the infinitive, by a considerate change of construction ; see ver. 7,8. If any — Peter speaks leniently. The tvord . . the ivord — Used in two senses : first, as meaning the Gospel ; secondly, as meaning speaJcing [preaching, Alf.'\. Their very converse breathes the force of the doc- tnne. May . . he icon — The future subjunctive, a tense rarely used. It implies something more remote than the ordinary future. 2. Coupled with fear — Piefer this to chaste, not to conversa- tion. Fear is generally enjoined upon all Christians by the Apostle, but particularly upon women, that their conversa- tion may be chaste. 3. WlioSe adorning . . let it he — As giving external indica- tion of inward character. Women thus clothe themselves with the spirit, in claiming for themselves, and regarding as their own, not outward but inward adornment. Adornimj . . not — Though they use whatever adornment is needful, yet they do not do it for the adoinment sake. Of plaiting . . of ivearing . . of putting on — These expressions imply the offices of the toilet, which waste so much of time. 4. But . . the hidden — Inward is the exact contrary to out- ward ; but the word hidden is here used instead, as implying a proper desire of concealment. Man — See note on Eph. iii. IG. In — Prefix which is. That hidden man is not the ornament itself, but the object of that ornament. The ornament itself is incorruptible, whence women whose hidden man delights in such a spirit are thus adorned. Not cor- ruptible— See note on Eph. vi. 24. This is the opposite of outward adornment, which is corruptible. Comp. ch. i. 18, on gold. A meek and quiet spirit should be incorruptible ; if corrupted, it changes to (obstinacy and fear. Meeh and quiet spirit — He is meeJc who causes no disturbance ; he is quiet who tranqiiilly bears distuibances caused by others, whether superior, equal to, or inferior to himself. The end of ver. 5 refers to meekness; the end of ver. 6 to quietness. Moieover meekness refers to feeling ; quietness to conversa- tion, countenance and conduct. WJiich — As being incor- ruptible. [Kather, the meek and quiet spirit. Hut.'] In the sight of God — ^Vho looketh to inward rather than to VOL, III. B 258 FIRST EPISTLE OF ST. PETER. [chap. hi. outward things ; and whom the godly take pains to please. 5. The holy loomen — Most worthy of imitation. Wlio trusted in God — Lit., who hoped. This epithet is part of their description. Hope in God is true holiness. Being in subjection — The adornment of the ancient matrons is shown to have consisted in their heing in subjection (whereof Sarah is an example), doing well, and not heing afraid, etc. 6. Obeyed — Gen. xviii. 6. Htm — Although they were children of the same fither : Gen. xx. 12. Lord- — -Gen. xviii. 12, Sept. ; also 1 Sam. i. 8. Daughters — The daughters should imitate Sarah, as the sons should Abraham. Ye are — Lit., ye have become. He is addressing even Gentile believers. Do well — [That is, The holy women, doing well, etc. ; but Eng. Ver. is much better. Eender, of ichom (Sarah) ye have become children, if ye do good, etc. Alf., etc.]. And are not — Comp. ver. 13, 16, 15. In doing well you need fear no man. Afraid — Anger seizes upon men, fear upon women. Amazement — Better, terror ; arising from without, see note on ver. 14. Comp. Prov. iii. 25, Sept. 7. LiJceivise — This likeness does not refer to special duties, which vary in husbands and wives ; but to the foundation of their love : so also in ch. v. 5. Knowledge — Masters are to show gentleness, ch. ii. 18 ; husbands, knowledge. This knowledge, shown towards the weaker vessel, implies moderation, and produces the judgment explained in the note on 1 Cor. vii. 25. Therefore it excludes all violence whereby terror is inflicted on the weak, especially violent anger. Adam set an excellent example of marital rule as tempered by moderation, in naming his wife himself, but leaving to her the naming of her children. [Connect thus ; dwelling according to knoidedge loith the feminine as ivith the iceaker vessel, etc. Alf.j As — This word is t^vice used, in reference firstly to knoivledge, and secondly to honour. The weakness of the vessel requires moderation ; the fact of their heirship demands honour, which is a still weightier con- sideration. Weaker — Comparative ; for the man is weak himself. [Rather contrasted with the man, the stronger. Alf] Vessel — This word expresses the sex as well as the whole disposition and temperament of woman. Giving honour — This is said as balancing the injunction to women to bo in subjection. Comp. ch. ii. 17. Honour — As shown in just estimation, kind treatment, and chaste association. CHAP. III.] FfPiST EPISTLE OF ST. PETER. 259 Comp. 1 Thess. iv. 4. Heirs together — Gr. avyKX-rjoovo/xoL. Others read crvyKXr]pov6fxoLpov€<;, humble-minded. Tisch., Alf.^ 9. Evil — In deed. Bailing — In word. Contrariwise — This refers to the railing, for the evil is mentioned as the contrary of what is set forth in ver. 8. [For etSdrcs on, knoicing that, read otl, for. Tisch., Alf. So Beng.'] For — No railing can do you injury; comp. ver. 13. Ye ought to imitate God whn hlesseth you. Tliereunto — So ch. iv. 6, for this cause. A blessing — Everlasting, the first-fruits of which the godly already possess. See next verse. 10. He that will love life and see good days — If ye desire, Peter says, to taste of that inheritance, ye must abstain fiom evil either of word or deed. Ps. xxxiv. 13. Sept. has. Who is the man desirous of life, loving to see good days ? And herewith the Hebrew and Syriac versions agree. Peter, s2 26o FIRST EPISTLE OF ST. PETER. [chap. hi. retaining the sense, makes the expression more forcible, He that mslies to love life. lie who wishes to live so as riot to be weary of life. [This puts the love of life too far out of sight. The love for life, in the higher sense, like its possession, implies a peculiar state of mind. Hut.] The opposite of this oecurs in Eccles. ii. 17,7 became weary of life. So Gen. xxvii. 46 ; Num. xi. 15. Let him refrain his tongue — The Sept. put this passage, as far as ensue it, in the second person, 12. For the eyes — The Sept. omit the /oi-, Gr. on, other- wise the passages are identical down to do evil. Over the righteous — Who thence receive life and long days. Face — In displeasure : comp. 2 Sam. xxii. 28. Anger disturbs the whole countenance. Love atfects the eyes. 13. And — This word has an inferential and assertive force. Who is he that tvillharm you—That is, a matter is often much easier than it appears. The opposite of this is, that lohich is good. See Is. 1. 9. Sept., Followers of that which is 'food — John, in his 3rd Epistle, ver. 11, says. Follow that loUch is good. Satan is called the Evil One ; whereas God is good, though the epithet, TJie Good One, is not usually put for his proper name. 1 4. Ye suffer — Gr. Tracrxotre, a milder term than KaKovo-Oai, to he afflicted. Happy — Ch. iv. 14. For that cannot pre- vent the happiness of your life ; on the contrary, it increases it. A striking aspect in which to regard affliction, (the cross). Be not afraid of (better, with) their terror — [The Greek may be rendered in either way, but here, as in Sept., etc., 4>6f^ov, fear, is subjective. Alf, etc.]— neither be troubled; hut sanctify the Lord God in your hearts— Hq teaches how to bear adversity without diminution of happiness. Is. viii. 1 2, 1'!, Sept. Fear not the fear which the wicked entertain and would excite in you. The expression to fear a fear is used in the same way as to rejoice with joy. One only is to be feared, even the Lord ; who is sanctified by pure fear, and who is trulv honoured as God by a correspondence between the feelings of the pious and his divine omnipotence. Is. viii, 13. 1.5. [For 0eov, God, read XpLarbv, Christ, Tisch., Alf] And . . 7-eady— Lit., hut ready. The word but is forcible, and ready implies boldness. Not only should the conversation be good (see note on ch. ii. 12), but every man should be ready to confess. To every man that ashetli you — Among the heathen some' were openly ill-disposed, some were in doubt; and it is to these that laelievers aie commanded to return cour- CHAP. III.] FIRST EPISTLE OF ST. FETEIi. 26 1 teous replies. Hope — Which those profess to hold who call themselves sojourners upon the earth, and who shun its lusts: see ch. ii. 11 ; comp. Heb. xi. 13, etc. The hope of Christians has often roused others to inquiry. [Add dA./\a, but, before /^era, icith. Tisch., Alf.] With — This depends on ready to give an answer. Meekness we need, towards ot71'- selves ; fear, towards others ; a good conscience, towaids God. Fear — In other words, respect. Men conscious of innocence are more easily provoked by accusations, and find it harder than the guilty do to retain meekness and fear. Therefore they are here admonished to unite meekness and fear with their good conscience, and thus to make their victory complete. Meekness is specially requisite in our dealings with inferiors ; fear (or respect) in our dealings with superiors. 16. Having— This, without any copula, is added to ready. [For KaTaXaXQcnv, read KaTaXaAeta^e, and omit vjxdiv ws kuko- TTouov. Tisch., Alf, etc. Eender, that in the matter in ichich ye are spoken against, they may he ashamed, etc.] That falsely accuse your good conversation — A concise exprest^ion for : that falsely accuse you because of your good conversation. 17. Better — Happier, in numberless ways. If . . ivill . . he so — And this will of God, kind in itself, is manifested in the events which befall us. [Lit. if the ivill of God should ivill. Luther says : " Go forth in faith and love : if the cross comes, take it up ; if not, seek it not." Alf.'] Of God — For our will is different. Comp. Christ's words to Peter, John xxi. 18. 18. For — Anything is hetter which makes us in life and death more like to Christ, whose death brought the best issue to him, and the best fruit to us. Christ — The Holy of the holy. The expressions Christ for sins, a just man for the unjust, have a sweet sound. Once — Never to suffer more. It is hetter too for us to suffer once with Christ than eternally without him. Suffered — And so suffered as to be slain by his enemies on account of his confession. But this did not hinder his preaching, an office which he dis- charged before the day of his death, on the day he died, and immediately after. For sins — As if he himself had committed them. Just — [Lit., a just man. Alf. Who has ])rc-eminently accomplished good for us: ver. 17. V. (?.] Why then should we not suffer for righteousness' sake? see vei-. 14. [For Ty/xas, us, read v/Aas, you. Tisch. (not -^Ij'.jl 262 FIEST EPISTLE OF ST. PETER. [chap. hi. That he might hring us — That lie himself, in going to the Father, might bring ns, who had been alienated, with him to heaven as justified, ver. 22, by the same stages of humiliation and exaltation which he himself passed through. From here to ch. iv. 6, Peter shows the close connection between the path or progress of Christ and that of believers, (a path wherein he himself was following his Lord, according to that Lord's prediction, John xiii. 36), inter- weaving with his statement reference to the unbelief and punishment of many. To God— Whose will it was. The use of the dative, tw ©ew, in the Greek, is more forcible than that of the accusative with a preposition would have been. Put to death — As if he had ceased to exist. Peter shows how a means of access has been provided for us. In tlie flesh — [In the spirit — Not hy the spirit, as Eng. Ver. Beng. is right. Hut, Alf.'\ The flesh and spirit here do not denote the human and divine nature of Christ : comp. ch. iv. 6 ; but either of them so far as it is the principle and condition of his life, and the correspondent working, whether among men in righteousness, or with God in glory. See note on Eom. i. 4. The soul in the body is best adapted to the former state ; the soul out of the body, or with a glorified and spiritual body, is best adapted to the latter. Comp. 1 Cor. XV. 4-i. Quickened — Contrasted with ptit to death. For the rest, Christ, having life in himself, and being himself the life, never ceased to exist, or recom- menced existence in the spirit. But as soon as bj death he was liberated from earthl}'- weakness, immediately (as distinguished theologians acknowledge) the power of his indestructible life began to display itself in new and entirely unencumbered ways. The raising of his bod}'- from death, and his resurrection from the grave, of necessity followed quickly his quickening and going to preach to the spirits, ver. 21. Christ liveth unto God, Eom. vi. 10; comp. according to God, ch. iv. 6. The discourse of our Lord in John vi., which ver. 68, shoAvs us to have been becomingly received by Peter, remained fixed in his heart; and Peter's writing in ch. i. 2, 19 ; iii. 18, 22 ; iv. 1, may be compared with that chapter of St. John, and particularly with ver. 51, 63, 62,63. 18, 19. In spirit. . to the S2nrits — Concordant expressions. 19. By ivhich — Rather, in which. With, the living, Christ dealt in the flesh ; with the spirits, in the spirit, llo CHAP. 111.] FIRST UPLSTLE OF ST. PETEIi. 263 himself hath power over the living and the dead. There are wonders in that Avorld which lies beyond our ken. In a passage full of mystery we are not wairanted to abandon the strict sense of the words, merely from want of parallel passages. For those to whom any mystery was first revealed believed God's word most fully without any parallel passages. For instance, our Saviour said but once, this is my body. The mystery as to the cJianging of those who shall be alive at the last day is only written once. Went — To those spirits, see ver. 22. They- were not in his grave, he went to them. Preached — By this preaching, which followed his quickening, Christ already showed himself to be alive and righteous. No matter how dis- tinctively this preaching was a preaching of grace, the use here by Peter of the word evrjyyeXLo-aTo, He preached the Gospel, would have been inappropriate, inasmuch as the hearers had fallen asleep before the Gospel times ; therefore he uses the wider term, he preached (proclaimed). Noah, a preacher of righteousness, was despised, 2 Pet. ii. 5 ; but Christ was a more powerful preacher, who, quickened in the spirit, fully refuting the unbelief of the ancients, asserted a righteousness of his mm, which they had disbelieved. Had Peter been speaking of Noah's preaching, the word sometime would either have been altogether omitted, or else joined with preached. This preaching, then, was a foretaste of the general judgment, comp. ch. iv. 5, and the Word itself must be taken in its wider sense to signify that to some it was a preaching of the Gospel, tending to impart consolation (Christ's more special office); while to others, and pos.sibl}' to the greater number, it was a preaching of the Liw tending to excite fear. For if the judgment itself shall bring joy to some, its proclamation could not have been terrible to all. The author of the Adumbrations (attributed to Clemens Alexandrinus, and to Cassiodorus), says, " They did not behold his form, but heard the sound of his voice." Calvin (Institutes, Bk. 2, ch. xvi. 9) says, " For the context tends to show that the faithful, who had died before that time, were sharers in the same grace with us ; because, in showing that his death aifected even the dead, it amplifies the power of his death, since, while on the one hand the souls of the righteous rejoiced in an immediate view of that visitation which they had been anxiously expecting, their utter exclusion from salvation 264 FinST EPIHTLE OF ST. PETER. [chap. hi. was, on the other hand, more plainly revealed to the lost. And though Peter does not expressly say so, he must not be understood as classing the righteous and the wicked without difference, but only as wishing to show how each had a per- ception of Christ's death." To the spirits — Peter does not say that all spirits were in that place of custody, for many might have been in a gloomier one ; but he implies that Christ preached to all that were there. In prison — In a prison the guilty suffer punishment; they are kept in custody till they learn the decision of the judge. Analogous to this is the reference, in Gal. iii. 23, to the condition of those livii)g under the Old Testament dispensation. The apostle calls them spiiits, not sotds, as in the next verse. 20. Sometime — This sometime (which also in ver. 5 is made to signify a long period), and this long-suffering, which presently follows, apply to all ages of the Old Testa- ment dispensation down to the death of Christ. It is called forbearance, Eom. iii. 26. That long-suffering pre- ceded His first and second comings appears from this passage, and 2 Pet. iii. 9. Were disobedient — Lit., had been unbelieving ; had given no credence in their lifetime to the patriarchs who admonished them in the name of God. Waited — [For a-Traf iieSex^ro, once waited, read air e^eSexero, teas waiting. Tisch., Alf., etc. So Beng.'\ That is, continued waiting, that men might believe. There is greater force still in separating the diro from i^eSexero, he continued waiting until the end of waiting, till the men died. In — Understand as it was. To the mention of God's long-suffering that of one of its most striking instances is subjoined, for these reasons : 1. Never did so many at a time perish as in the deluge. 2. The mention of water enables Peter to pass on to the subject of baptism. 3. The destruction of the world by water is the prelude to its destruction by fire, 2 Pet. iii. 6, 7 ; and of the last judgment, ch. iv. 5. Nor is it strange that the sometime should have a wider signification than the days of Noah, since the days of Noah formed a much longer period than those in ivhieh the arh loas a preparing, which latter nevertheless are mentioned directly after the days of Noah. Comp. with this the gradually closer marking of time in Mark xiv. 30 ; Luke iv. 25 ; Deut. xxxi. 10. How comprehensive was this preaching ! Wliile (the) arJc ivas a preparing — The article is not prefixed to ark in the Greek here, or in Heb. xi. 7. This omission is in conformity with CHAP. III.] FinST EPISTLE OF ST. PETER. 265 the opinion of unbelieving spectatois. The building of the ark occupied a long period, nor is it likely that many aided Noah in his work. All that time, more especially, the long- sutiering of God was waiting. TF^emn— [Not, as Bengel, whereinto'j. Those who entered the ark by faith, sought aud found safety. Few — Therefore it seems probable that when the rain came down, some out ui so great a multitude repented ; and though they had not believed while God's long-sutiering waited, and the ark was a preparing, yet began to believe after the ark was finished, and the punish- ment sent; and that to these, and such as these, Christ afterwards showed himself as a preacher of grace. Luther, in his 'Homilies' on 1 Peter, published in 1523, assigns little weight to this interpretation ; but shortly before his death he leaned much more to it. In a well-known passage of his 'Commentary on Genesis,' ch. vii. 1, with which his exposition of IJosea (published 1545), ch. vi. 2, agrees, he refers the two days to the descent into hell, and citing this passage of Peter, says : " Here Peter clearly states that Chiist not only appeared to the departed fathers and patriarchs, (some of whom doubtless Christ at his resur- rection raised with him to eternal life), but also to some who had disbelieved in the days of Noah, and waited for the long-suffering of God, that is, hoped that God would not deal so severely with all flesh ; he preached so as to let them see that their sins were pardoned through the sacrifice of Christ." Eight — Leaving out Ham, who was to incur the curse, they were seven, a sacred number. By — Lit., through; a most appropriate word, signifying a passage, apart from any consideration either of the actual peril threatened by the waters, or of the safety afforded by the ark ; and with this the following verse agrees. 2L [For <5 read o, and for i;/xas, us, read w^as, you. Tisch., Alf. Kender, which, the archeiyj^e, is now saving you (namely) baptism, etc.] Now — At this time, in other respects an evil one. Doth . . save — Withdraws us from the ruin of the whole world, and of the Jewish people. This corresponds with were saved, ver. 20. Peter shows that, as formerly, some perished by want of faith, and some were saved by faith ; so also, under the new dispensation, some (as here) are saved, and others perish : ch. iv. 4-6 ; but that both classes, though in different ways, experience the poAver of Christ, which very consideration tends powerfully both to with- 266 FIRST EPISTLE OF 5"^. PETER. [chap. in. draw the godly from the wicked and to strengthen them in patience. Not . . of the flesh — [Bengel translates thus, Bap- tism, not of the flesh']. Peter explains how and how far baptism has so salutary an eft'ect. There were baptisms even among the Jews : but these cleansed the flesh, and nothing more. Even now in baptism the flesh is cleansed, but baptism does not merely consist in such cleansing, nor does baptism save as being a manual act, but as being the answer of a good conscience; Eph. ii. 11. Of the flesh is placed first for emphasis, and to this the putting away of filth is ascribed (not as in Eng. Ver., the putting aioay of the filth of the flesh) ; and the conscience is contrasted with theses/*. Answer — [Eng. Ver., answer, is quite wrong. Eender, the inquiry of a good conscience after God. Alf.']. To ash God, to consult him, to address him confidently, are marks of godliness ; not to «s^ him, or to ask idols, are marks of wickedness : see Judges xx. 18, 23, 27 ; 1 Sam. x. 22, xxiii. 2, 4; Is. XXX. 2; Hos. iv. 14; in all which passages the Sept. use the word eTrcpwrav, the cognate of cVepwTT^jaa, asking, in this passage. Therefore it is the asking of a good conscience, which saves us ; that is, the asking in a good conscience, feeling our sins forgiven and cast aside. Comp. V. 1 6 ; Heb. X. 22. This asking (right to ask) is conferred in baptism, and is exercised in every act of faith, and prayer, and Christian life ; and to this asking God always vouchsafes an answer. Comp. Deut. xxvi. 17, 18, and Is. xix. 21. Sept. By the resurrection — Construe with doth save, [and refer back to ver. 18, quickened. Hut.']. Comp. ch. i. 3, 21. 22. Is gone — Lit., having gone. And is — Lit., is. The Vulgate, by far the most ancient version reads. Who is on the light hand of God, having sivallowed up death, that loe might he made heirs of eternal life. According to Mill, this is the reading of all the Latin MSS. Peter draws special in- ferences from Christ's passion, death, quickening, resurrec- tion, ascension into heaven, and judgment of the quick and the dead ; but from his session at the right hand of God, either no inference at all is drawn, or that which the reading of the Vulgate supplies. In his death Christ utterly destroyed death : but his session on the right hand of God presupposes the fact of his death once suffered to procure us life ; and implies a state of life glorious, eternal, and salutary for us. See Acts ii. 28; Eom. vi. 9, CHAP. iv.J FinST EPISTLE OF ST. PETER. 267 10 ; Heb. vii. 10, 24, 25 ; 1 Cor. xv. 54 ; John xiv. 19. TLo preterite force in the participle KaTa-Kim', having suallowed up, is to bo specially noted. Aivieh — To him the angels of every rank, both good and evil, are made subject, and all men as well. CHAPTER IV. 1. CJirist — The Lord of glory. [Omit v-n-lp rj/j-wv, for tis. Tisch., Alf.] Arm yourselves — As against enemies. \_T}ie same mind — Of suifering willingly. V. G., i. e., the same intent, resolution, to sufier, as he had. Hut., Alf.'] For — This is the same special subject for thought referred to in Rom. vi. 6-11. Sath ceased — Hath obtained a cessation, an immunity. 2. That he should (lit., may) live ■ — For it is constnied with he hath ceased. The expression, in the fle.sh, ver. 1, is connected with that in ver. 2. Sin, ver. 1, displays itself in the lusts, and suffering in the flesh is a reminder to man that the rest of his time in the flesh must come to an end. Of men — Of himself and others. Lusts — Which are various ; but tJie luill of God is single and perfect. The same anti- thesis occurs in 1 John ii. 17. Live — The Greek word yStwcrat. live, is appi'opriate. It is not applied to brutes. 3. May suffice — A softened expression, for our past times should not have been wasted in sins. At the same time the loathing of sin felt by the lepentant is noted. [Omit ■tjfjuv, us, and rod /3lov, of our life. Tisch., Alf] To have wrought — That is, for you to have wrought, as is presently declared. Wlien ice ivalked — Advancing further and further in our madness. In contrast to this see He icent, ch. iii. 19, 22. [Gentiles — Heathen, as opposed to Cliristians. Alf] Excess of nine, revellings, banquettings — The evil acts men- tioned before these are sins of individuals ; these latter, sins of whole societies. Abominable — In violating God's most sacred right. Rom. i. 23, 24. Idolatries — Of various sorts. So manifold, in the antithesis to this, ver. 10. 4. Wlierein they thinh it strange — On your resolving that you have lived badly long enough. Ye run not with them — In troops, eagerly. The same — As they run to this day, and as you used to do with them. Excess — Lit., confusion. This is set forth in ver. 3. Speahing evil ofyou—'Remoach' ing you with pride, eccentricity, secret impiety, etc. 268 FIRST EPISTLE OF ST. PETER. [chap. iv. 5. Who shall give account — Especially of their blas- phemies. See Jude ver. 15. To Mm — To Christ. That is ready— The apristles, when not professedly treating of the time of Christ's coming, represent that coming as appearing imminent to their expectation and piety. Hence Peter classes the levilers of his day as among the quick, as though soon to be judged. 6. For — This particle connects the ready, ver. 5, and at hand, ver. 7. The Judge is ready. For, once the Gospel has been preached, the end alone remains. To them that are dead — ^Petev calU all those dead, who weie alive through the whole New Testament period, from the time the Gospel began to be preached by the apostles, after the Ascension, with special reference to Christ as Judge, Acts x. 42 ; and whom that Judge, whose coming is at hand, shall find dead, and shall raise to life, ver. 5. It is preached also to the living ; but Peter mentions the dead, because the saying, that they might he judged, is principally accomplished in death. From which very point it is plain that the preach- ing he refers to is one previous and not subseqxient to that death, When the body is put off in death, the state of the soul for good or evil is undoubtedly fixed. The Gospel is preached to none after death. Christ himself (ch. iii. 20) preached it to tliose who had lived before his time ; it is preached abundantly to the living in the New Testa- ment ; and the Lord takes care for those to whom that preaching never cauie in life. Was the Gospel preached — ■ Christ was preached. During their lifetime he caused himself to be proclaimed to them by the Gosptd. [But this seems to violate the plain sense of the words, which assert that the Gospel was offered to the dead ; the spirits in prison, see ch. iii. 19. Hut., Alf., etc.] The Gospel is always being preached in the present day ; but I'eter speaks in the past tense, from regarding, as we ha\e noticed, the day of judgment to be close at hand. Tliat — The end and efficacy of the Gospel is to make men like to Christ in life and death, ch. iii. 18. A way of salvation through Christ is both secured and set forth to all. Those who have believed are safe, and should be imitated rather than reviled by others ; those who not only have not believed, but have even reviled, are justly punished. Might he judged . . hut live — The receivers of the Gospel imitate Christ's death by their repentance, and by all their cnAP. IV.] FinST EPISTLE OF ST. PETER. 269 subsequent sufferings, down to their })liysical death. That death, in respect of their old man, is called the judgment, to which judgment, tending to separate evil from good, believers themselves readily assent; nor shall they be subject to the fearful universal judgment, ver. 5, 17, 18; 1 Cor. xi. 'A2. But they also live with Christ ; and, as being already quickened with Christ, are said to live, not to be made alive. Comp. ch. iii. 1 8 with Eph. ii. 5. As to this jud(jmerit and living, comp. ver, 1, 2, 3. For believers, while still in the flesh, already receive the earnest of these things. According to men — For they are exempt from human things. According to God — For they live to God. In the Spirit — See note on ch. iii. 18. 7. Tlie end — ^Vherein the number of qui(;k and dead shall be complete [in the last judgment. V. (?.]. Of all things — And therefore of the ariogance of the wicked, and of the sufferings of the just. Therefore — Here the apostle returns to exhortation, and conti-asts with the sins enu- merated in ver. 3, the duties set forth in ver. 7-11. For luxury and being sober and watchful are contraries ; so are lusts and love ; so ai'e excess of wine, banqudtings, revelUngs and hospitality; so are abominable idolatries and the legiti- mate ministering of heavenly gifts to the glory of the true God. Watch — Temperance is an aid to icatch fulness, as both are aids to prayer. The intempeiate are sleepy, and the sleepy are slow to pray, as unwilling to take time for that purpose from the labour of ordinary life. Prayer — ^Vhicll is essential at the last. 8. Have fervent charity — He takes for granted the existence of this charity, but enjoins that it be fervent. [For KaXv{j/ei, shall cover, read KaAilTrret, covers. Tisch., Alf. ISo Beng.'] Charity shall cover, etc. — See Prov. x. 12, in the Hebrew, The Sept. reads Charity shall cover all icho are not contentious. Comp. I'rov, xvii. 9. He who loves much screens the faults of him he loves, however many tbey may be ; and, as far as possible, conceals them from himself and others, and makes his piayer to God (for his friend). And such love as this the Divine love accompanies with aid and approbation, and rewards the loving man in kind. Matt. vi. 14. This chanty is more specially needful from tlie nearness of the Judge : James v. 9. And blessed are they whom the end of all things finds with none but covered sins. 270 FIB ST EPISTLE OF ST. PETEB. [chap. iv. 9. One to another — This refers to persons dwelling in dilferent cities or countries. Grudging — Lit,, murmurings ; which are obviated, either by observing an equality of friendlj' duties, or by not too narrowly measuring their inequality, 10. The same — Without striving after any other. Mani- fold grace — Which distributes various gifts, either of preaching or of ministering. See next verse. 11. As the oracles of God — Let him speak what God suggests to him, at the moment. As of the abiliti/ — Vigour- ously. In all things — For of him, and by him, and to him are all things and all men. To lohom — God. A like expres- sion, applied to Christ, occurs in 2 Pet. iii. 18. Praise — For instance, for the wisdom which supplies the oracles. Dominion — Lit., might ; which gives power to the godly. The same description of glory occurs in ch. v. 11, 12. Beloved, think it not strange — An affectionate exhorta- tion. Such a taste of God's power as that referred to in the preceding verses forbids us to he offended as at a strange thing. That adversities should befal the righteous is strange in one sense, since they are sons of God ; but not in another sense, since that is the very thing calculated to purify them. TJie fiery trial — Ch. i, 7. [Eender, which is taking place, (not as Eng. Ver., which is to try you^, in your case (or, among you. Hut.) for a trial to you. Alf] Trial — Lit., for trial, and only for trial. Which is — By the Divine counsel. You — Gr. i'/xLv, dative of advantage. Happened — By chance, 13. Rejoice . . that — Tliat (Gr. iVa) has more force than because (Gr, ort) would have had. Through joy with desire we attain to joy with triumph. Compai-e that in John viii. 56. The reward of joyful expectation is what the apostle has in view. Ye are partakers — Voluntarily. Of Christ's sufferings — Ver. 1, Inasmuch as — [In so far as. Hut., Alf], The glory not only reaches, but greatly exceeds the. measure of the sufferings. With exceeding joy — As being free from all suffering. 14. If ye he reproached for (lit., in) the name of Christ — The Gentiles thought it a reproach to call any one a Christian, ver, 16. 27*6 Spirit of glory and of God — The same Spirit which was upon Christ: Luke iv. 18, He is here called the Spirit of glory, who overcometh all the reproaches of the world, and the Spirit of God, whose Son CHAP. IV.] FIIiST EPISTLE OF ST. PETER. 2/1 is Jesus Christ. Glory, the abstract, is put for the concrete, as in 2 Pet. i. 17, 3, 4. The definite article is prefixed twice, with the utmost emphasis, as in Kev. xxi. tj ; and the (jlcn-y may bo interpreted as a Hendiadys for glory and God, that is, the God of glory; or as an appellation of Christ (comp. ver. 16, as a Christian, and notes on ver. lo, and James ii. 1), implying that the Spirit of Christ is identical with the Spirit of God the Father. Believers, in deep-felt joy, experience the same Spirit at one time as the Spirit of glory, at another as the Spirit of Gud, in senses the diftbrence between which that Spirit itself displays. [Omit all in this ver. after avairaveraL, rests upon you. Tisrli., Alf., etc.] Upon you — That Spirit resteth on the righteous even before they suffer reproach, but in that very suffering they receive greater strength and richer consolations from the Spirit. See Num. xi. 25, 26. He is evil spohen of — Christ. Se is glorified — In the midst of the insults ye suffer, ver. 16. Peter writes from experience. Comp. Acts V. 41. 15. But . . none — Lit., /or . . not. The particle /or implies the reason why the Lord is glorified on the part of those who suffer; for it presupposes in them an unwillingness to suffer in any other way than as Christians, or to commit ■ anything worthy of punishment, contrary to that character. A similar imperative is used, in ch. iii. 3. As a murderer, as a thief — Disgraceful epithets. As a busy-hody in other men's matters — The repetition of the particle as, in this place only, makes a wide difference between the busy-body and the male- factor, but also makes a difference between the busy-body and the Christian. Such persons are they who, piofessing to be impelled by great prudence, fidelity, and detestation of the world's wickedness, thrust themselves into pitblic or private, sacred or secular matters, with which they have no concern. Such men often incur the ill-will of the world, even in greater measure than they deserve (particularly from persons in authoiity, who are less tolerant of honest advisers and critics than of persons of their own sort), and thus they are more apt to meet with sufferings. And this would be still more likely to happen with Gentile magistrates. 16. Let him not be ashamed — Though the world be ashamed of shame. Let him glorify — Peter might have said, by anti- thesis, let him esteem it an honour ; but he shows that the honour must be attributed to God. Let him glorify God, 2/2 FIRST EPISTLE OF ST. PETEB. [chap. iv. who, while he counts him worthj^ of the honour of sufter- ing, confers on him a great blessing, as well as an exemp- tion from the future punishment of the wicked. There is a similar antithesis in Ps. Isxix. 12, 13. On this behalf — In respect of better sufferings. See next verse. 17. That judgment must begin — One continuous judgment extends from the time of the apostle's preaching till the last day. Begin — Middle voice, in Gr. make its commence- ment. At the house of God — The Church, ch. ii. 5. Here judgment begins, leniently. Jer. xxv. 29; xlix. 12; Ez. ix. 6. Wliat shall be the end — The judgment, at first endurable, gradually increases in severity. The righteous, their duty done, behold in safety the miseries of the wicked ; the wicked, in persecuting the just, fill up the measure of their own misdeeds, and learn what portion they shall have ; but this the righteous know better than they, and are therefore patient. 18. And if the righteous . . appear? — Prov, xi. 31, Sept. Very severe punishments are inflicted on the righteous who occasionally sin, how much severer ones shall the wicked undergo ? Nero's persecution of the Christians only preceded by a few years the calamity of the Jews. 27(6 righteous, the ungodly, and the sinner — Righteous as regards one's neighbour, ungodly as regards God, sinner as regards oneself. So, by supplj-ing contraries, we might read the sentence thus: "If the righteous, the pious, and the holy scarcely be saved, where shall the unrighteous, the un- godly, and the sinner appear ? " Scarcely — This expression is modified by that in 2 Pet. i. 11, Ministered abundantly. 19. Wherefore let — Lit., wherefore let even. The Gr. Kai, even, with a participle (as here) is equivalent to even though with a verb, ch. iii. 14. The fact of our suffering should not cause us any distrust. According to the will of God — For doing God's will ; not like malefactors, who suffer according to the will of God, who wills their punishment, ver. 15. The will of God is in Christ. Commit — As a trust, not in fear of, but rather as rejoicing in, sufferings, in the conviction that they are sent for good. Tlieir souls — Though their bodies seem in danger of perishing. In icell-doing — To do well and to suffer well should be the only care of those who are called upon to suffer ; God himself will take care of all else. Construe with commit. Well-doing is alwavs combined with confidence. Ch. iii. 6 ; 1 John iii. cn.M'. v.] FIBST EPISTLE OF ST. PETEn. 273 22. Unto a faithful Creator — To whom souls are safely entrusted, who, even at the first, does not inflict sufiering;? for our hurt. In what sense can the supra-Lapsarians regard the Creator as faithful to all ? CHAPTER V. 1. Elders — This word refois to ofjice, in ver. 2 ; and to age, in ver. 5. Who am also an elder — Lit., a fellow-elder. Mutual exhortation is particularly useful among equals and colleagues ; with fitness and modesty the chief of the apostles thus describes himself. And a icitness — Gr. fxaprvs, marfijr, witness. Peter had both witnessed the Lord's suffer- ings, and was himself undergoing sufferings. [But he means here an eye-toitness : I who say, Christ suffered, etc., say this of what I saw. Alf] A partaker — Rev. i. 9. This is an incentive to good shepherds. Glory — See ver. 4 : 2Pet. i. 16. 2. Feed — By discipline and doctrine. Not by constraint — Necessity is laid iipon them, 1 Cor. ix. 16, but their willing- ness hinders their feeling so. This injunction applies both to the undertaking and to the exercise of the (pastoral j office. Those pastors are far from blameless, who, were it practicable, would prefer a different occupation. Not for filthy lucre — The receiving of payment is not forbidden, see 1 Cor. ix. 14; but there should be a cheerful readiness free from all greed. \Bid — The repetition of this word shows tliat both the motive and the purpose must be faultless. V. C] Of a ready mind — So that the feeding of the flock, not the payment for doing so, may be the main object. 3. As being lords — Who only command and oppress in a haughty and overbearing .spirit. The elders afterwards assumed lordships, whence from the word Senior, elder, came the Italian Signore (Lord, Sir). God's heritage — [Eng. Ver., God's heritage, is incorrect. The word means as usual, the lot or portion assigned. Hid., Alf, etc.] — Lit,, lots; in the plural; the floch, which follows, is singular. The flock is one, under one Chief Shepherd, Christ ; its portions are many, according to the number of places or overseers. The language vei'ges on Mimesis [the imitation of an adver- sary's expressions] ; for the congregation is not the peculiar portion (or lot) of an elder ; but one who domineers over it, treats it as if it were. KA^pos means first a lot ; thenctt VOL. in. i 274 FIRST EPISTLE OF ST. PETER. [chap, v, that portion of the Church entrusted to an elder to feed ; thence the duty of the pastoral office ; thence pastors in general ; and finally the clergy. How great is the final change and debasement of the idea! Ensamples — The purest obedience is obtained by example. [Such as is seldom seen paid even to the most imperious. V. (?.] Such mutual intercourse as is here enjoined subdues the desire for lordships. 4. Shall appear — Faith is required to serve the Lord, although not yet seen. \_Alf. renders, ye shall receive the amaranthine (everlasting, or unfading) croivn of his glory]. 5. Likewise — Humility is the key-note of the foregoing and following exhortation. [Omit {i7roracro-o/xei/ot, be subject. Tiseh., Alf] One to another — Irrespective of seniority. Be clothed with — Gr. iyKOfjufSwcraaOe (lit., be braced. Ed.) — 'K.o/x/So'i means a knot or sleeve-band, particularly in the dress of a slave. Hesychius assigns to the verb the meanings of putting on a dress, of binding, and of wrapping up. Hence we may take it here to signify, put on and wrap yourselves up, so that no violence can strip you of the garment of humility. God — See note on James iv. 6. 6. The mighty hand — God's hand appoints ranks ; breaketh down the proud ; exalts the lowly. He who submits himself to ordinances of man for the Lord's sake, ch. ii. 13, submits himself to the Lord. Comp. Eom. xiii. 2. In due time — At the proper season. Peter often has the day of judgment in view. [But this is more general, at the fitting time. Alf.-] 7. Casting — Heartily. [Exemption from anxiety is wonder- fully associated with humility. F. 6r.] See Ps. Iv. 23, Sept., Casting your care . . be vigilant — ^These two duties are closely connected ; see Luke xii. 22, 37 ; and Peter as.signs a reason for each of them. Be not anxious, because God provides ; be vigilant, because the devil seeketh. Careth — Gr. fie/Xei ; a milder term than fxeptfiva, care, anxiety (used above). 8. Be sober — \_Bengel translates this watch in spnrit ; and the following words, be vigilant, ivatch in body; but this distinction is not well founded. Both words refer to the mind; be sober . . be watchfid. Alf Omit ort, because. Tisch. Alf.]. Your adversary . . he may devour — He assails the righteous both by violence and under the semblance of justice. See Rev. xii. 10. Roaring — With rage. Seeketh — With craft. Whom — Especially from among the saints; CHAP, v.] FIRST EPISTLE OF ST PETER. 275 Job i. 8. He may devour — In a spiiitual, and also in ;i physical Kenso. One of liis chief snares is the sadness caused by anxieties, which is injurious to faith. 9. In the faith — [Bengel would read by the faith ; hnt Hut, Alf., etc., support the Eng. Ver.]. T/te same afflictions — Not similar, but identical onfes. The same governs the word d8€A<^0T^7T^ brotherhood [Eng. Ver. brethren], in the dative. The apostle's meaning is, " The same things are undergone by you as by your brethren." Comp. Matt. v. 12; 2 Cor. i. G ; Phil. i. 30. [Therefore it is no bad sign if the devil liarass you with sutfeiings. V. 6r.] Are accomplished — The measure of sufferings is gradually filled up. In the world — In theichole world which lieth in the wicked one, the devil ; ver. 8. In contrast to God's eternal glory, ver. 10. 10. Of all grace — Of grace entire and unmixed, which begins and perfects, which calls and establishes. [It is an act of grace for God to afflict us. V. G. Tisch. and Alf. read v/xas, you. for i;/x,as, us.] By — Lit., in. Construe with loho hath called. Suffered — Some sufferings must be undergone ; then perfection comes, etc. A while — However long that time be, it is little and brief compared with eternal glory. Malte — Lit., himself make, etc. [The word aiiros, himself, is not rendered in Eng. Ver. Himself, without any aid of man. V. (?.] Only watch ye, and resist the foe ; God will do the rest. Comp. I, Josh. xiii. 6, 1. Maize . .perfect — [For KarapTtcrai. make perfect, read KarapTLcrei, tvill perfect. Tisch., Alf. So Heng.] So that no defect can remain in you. The Doxology which follows is rather declarative than supplicatory, as some interpret it. Comp. 1 Tim. i. 17; 2 Tim. iv. 18. Stablish — Lit., will stablish. So that nothing shall shake you. Strengthen — Lit., will strengthen. So that ye may overcome every opposing force. Language worthy of Peter (a rock). He thus confirms his brethren. 11. [Omit rj B6$a koI, the glory and. Tisch., Alf] Dominion — The effect of which is described in ver. 10. [Omit twv alwvwv, and ever. Tisch. (not Alf.)] 12. Silvanus — Silvanus or Silas, the companion of Paul, seems to have been sent by I'aul to Peter ; who takes this opportunity of expressing approval of the" doctrine and doings of Paul. Comp. 2 Pet. iii. 16. As I suppose — That Silvanus was a faithful brother was not revealed to Peter, but, having had but little previous intercourse with him, he supposed the fact according to his notions of prudent charity. T 2 2/6 FJIiST EPISTLE OF ST. PETER. [chap. v. and therefore entrusted this epistle to liim. I have written briefly — In this very ef)istle. A concise way of saying, " 1 have written, and have sent my writing by Silvanns." Comp. Acts XV. 23. [Unto you belongs to have written; not to faithful, as Eng. Ver., etc. Alf] Exhorting — For brevity's sake. Doctrine requires fuller treatment than exhortation. And testifying — Lit., testifying in addition. The Greek word is a compound one. They had already heard the testimony from Paul and Silas : Peter adds to this : 1 John ii. 27. That this is the true grace — That the present grace (2 Pet. i. 12) is the true grace formerly promised by the prophets, and that no other is to be expected. Wherein ye stand — See note on Rom. v. 2. In tme grace our standing must be true. 13. At Babylon — This was Babylon in Chaldea, which abounded with Jews. The countries are named in ch. i. 1, in their geographical order from Babj'lon. Elected together with — Peter seems here to refer to his wife ; comp. ch. iii. 7 ; for she was a sister ; see 1 Cor. ix. 5 ; and with this the mention of his son Mark accords. [Most commentators refer this to the Church in Babylon, as Eng. Ver. Alf. holds with Bengel.] 14. Of charity — Of holy love. Peace — That is, I pray for your salvation : farewell. [Omit 'Ir]crov, Jesus, and a/jirjv, amen. Tisch., Alf.'\ THE SECOND EPISTLE OF ST. PETEE. CHAPTEE I. I. [The authenticity of this Epistle has been disputed with much plausibility, and is more icidely questioned among scholars than that of any other in the New Testament. Neand. Be W., Hut., and many others, take decided ground against it; but Ols., Briichier, Alf., etc., defend it with ability, and with strong, if not conclusive reasoning. The question was little discussed in Beng.'s day.] Simon Peter — To his former Epistle he had only prefixed his surname ; to this one, however, he prefixes both his names ; recalling to mind at the close of his life his condition before his surname was given. The character of this Epistle is in striking accordance with the former one, and with Peter's utterances as recorded in the Acts. See note on ch. ii. 22, iii. 1. Like the other, it consists of three parts, viz. : — I. The iNSCRrpnoN, i. 1, 2. II. A XEW AWAKENING OF A PURE FEELING ; in which, — 1. He exhorts his partners in tlie faith to increase in divine gifts, and to show all diligence in growing in grace, and in the knowledge of Jesus Christ, 3-11. 2. He adds incitements, drawn : (1) From the firmness of true teachers, 12-21. (2) From the wickedness of false teachers, ii. 1-22. 3. He guards them against scofl'ers : (1) By refuting their error, iii. 1-9. 2) By describing the last day, with appropriate exhorta- tions, lO-H. III. The CoNCLrsiON : in which 1. He declares his agreement with Paul, 15, 16. 2. He recapitulates the Epistle, 17, 18. A servant and an apostle — A servant of Jesus, his master : an apostle of the Messiah. Wlio have obtained— They did not provide it for themselves. Like precious — Faith has its 278 SECOND EPISTLE OF ST. PETER. [chap. t. predoumess, as laying hold on precious promises ; ver. 4. The faith of those who saw Jesus Christ (as Peter and the other apostles), and that of those who believed without seeing him, are equally precious, as flowing from Jesus Christ ; they lay hold on the same justification and salvation ; 1 John i. 3 ; 1 Peter i, 8. With ms— The apostles, ver. 18. [Or rather, the Jewish Christians ; with whom the Gentiles are also admitted. Sut., Alf.] Tlirough tlic righteousness of God — This gives a reason for the faith being equally precious. This righteousness of God precedes faith ; for the faith depends on the righteousness. Comp. note on Rom. i. 17, iii. 26. The title of Saviour is appropriately added. 2. Through the knowledge of God and of Jesus our Lord — \Bengel omits the words : God and of Jesus.] This short and simple reading seems to have been the original one in the Vulgate, as, a little previously, of the apostle himself. For the Epistle takes the knowledge of God for granted, ver. 3 ; but lays particular stress upon the hiowledge of our Lord, namely, of Jesus Christ, in ver. 8, eh. ii. 20, and ch. iii. 18, where the conclusion corresponds with the beginning here. 3. According as . . unto us . . all things — The animation of this opening, beginning with the exhortation itself in ver. 5, add, etc., is remarkable. For this is its object : see ver.13, ch. iii. 1 . The word as is explanatory ; 2 Cor. v. 20. Comp. carefully the parable of the ten virgins, Matt. xxv. Tiu^ flame is what is imparted to us by and from God, without any eflbrt of ours ; the oil is what man by his own zeal and faithfulness should contribute to the support and extension of the flame. The matter is expressed in this passage of Peter without any parable. The 3rd and 4th verses tell us what the flame is, the 5th, 6th, and following ones, what man should contribute to it, supposing him to have the grace of God. His Divine poicer — God's ; from whom all power of life and godliness proceeds. All things — This is connected with the all in ver. 5. That pertain unto life and godliness — So it is not by godliness alone that we obtain life. The Divine glory confers life (comp. Rom. vi. 4) ; the Divine power confers godliness. Corruption is contrasted with the one, lust with the other; ver. 4. Of him that hath called us — To this refer the calling in ver. 10. The calling and the knowledge are correlative terms ; the knowledge of God is signified, to which he calls us. [For Sta 8d^s koI dper^s, CHAP. 1.] SECOND EPISTLE OF ST. PETER. 279 hy glory and virtue (which Eng. Ver. wrongly renders to glory, etc.), read tSta 86$r} Koi dpeTrj, by his oion glory and virtue. Tisch., Alf., etc. So Beng.^ Glory and virtue — This explains what his Divine poiver is ; as God's natural attributes refer to his glory, so do his moral ones to his power ; and the two are intimately connected. 4. Wliereby — By his glory and virtue. The glory makes the promises exceeding great ; the virtue makes them precious. Unto us . . that ye might he — This is a gradual approach to exhortation ; and the change from the first to the second person is supported by the expression like precious, in ver. 1. Are given . .promises — The promise itself is a gift, as Avell as the things promised which follow. Peter, both in speaking, as in the Acts, and in writing, as in his Epistles, uses the ]ilural of substantives for additional solemnity. That hy these — The glory and virtue. [No, but by these promises. Hid., Alf.l Actual communion with God was promised ; where- fore Peter might have said because by these ; but lie uses the word that even more forcibly. For the promise is given in order that, attracted thereby, we may obtain the exceeding great and precious thing promised. Partakers of the Divine nature — The Divine nature is, in other words, God himself. So, the Divine power, ver. 3; the excellent glory, ver. 17 ; his holiness, Heb. xii. 10 ; are all used to signify God himself. So. nature of man, James iii. 1, is translated in Eng. Yer. mankind. As having escaped is contrasted with partakers, so corruption through lust is contrasted with Divine nature. Further, glory and corruption, virtue and lust, are contraries ; and therefore the expression, Divine nature, comprises both glory and virtue, and is called the Divine poiver, as being the source of all good ; and the Divine nature, as admitting us into itself. There is, however, a gradation ; the two things, namely, the reception of the Divine poiver, and the par- taking of the Divine nature (that is, sanctijication), ditFering in the sense that a part does from the whole. Having escaped — Lit., having escaped away; with haste and speed. This escape is mentioned here not so much as a duty towards, but as a blessing from, God, which accompanies our communion with him. Corap. ch. ii. 18, 20. 5. [Eng. Ver., besides this, is wrong ; Gr. ai Church itself. As sjpots most mar the brightest things, su they disfigure your leasts of charity. Sporting themselves — Delighting in self-indulgence and derision of others. Deceivings — Jude, ver. 12, says ayd-TraLs, feasts of charity ; Peter, making an important change in the letters, says aTrdrats, deceivings. An anonymous Greek commentator, praised by Mill, says : "It is not for (brotherly) love, and to share your salt, that they join with yoti in the feasts, but to find suitable opportunities to deceive your wives." At all events, Peter's allusion to the love-feasts is clear from the fact that both he and Jude use the words feasting with you, the one adding sporting themselves, the other, /eed/H(/ themselves. While they feast icith you — Gr. crweiiw^i^ov/xevot. The word whence this is derived, (.voi-^ta, means a splendid, and for the most part, a sacred feast. 1-i. Of adultery — Lit., of an adulteress. An adulteress, that is, alluring lust, has taken their eyes captive. To this the words from sin, are parallel. Beguiling — With tliose eyes, to carnal sin. Uear^— The heart is mentioneel as well as the eyes. Ezek. vi. 9. Cursed children — [Not as Eng. Ver. cursed children, hut children of a curse, i. e., devoted to the curse. Alf, etc.]. Not of blessing, in Christ, 1 Pet. iii. 9. Curse specially falls upon covetousness. See the verses following. 15. Following the loay of Balaam — See note on Jude, ver. 8, from. Is. Ivi. Bosor — Synonymous with Beor. 16. The dumb ass., the prophet — A striking contrast. So great was Balaam's madness that an ass had to speak, lest it should escape reproof. Dumb — Without a human voice. 17. Hiese are — The character of false teachers has been described, from ver. 10 to ver. 16; now their method of dealing with disciples is referred to. Wells — Wells and clouds both promise water; even so they speak great swelling words, as if they were luminaries of the Church. Comp. ver. 10, 19. But these wells and clouds yield nothing; these great sivelling words are words of vanity. [For i/e^eXot, clouds, read bjxi)(Xai, mists. Tisch., Alf. So Beng. in Test, and V. G.] To whom — To the persons, not to wells and clouds. Comp. note on wandering stars, Jude 13. 31ist of darhiess — This mist is literally the chill shudder that accompanies da-rkness. Comp. note on Ileb. xii. 18. Is reserved — M.n>A u 2 292 SECOND EPISTLE OF ST. PETER. [chap. hi. especially because of the number of souls they destioy. See next verse. [Omit cts atwra, /or e»er. Tiscli., Alf.'\ 18. Those that were clean escaped from them who live in error ■ — [For oVtcds, quite, (Eng. Ver., clean), read oAtyw?, scarcely. Tisch., Alf. So Beng., but rendering oAtyws, a little time, also for aTro(^vy6vTa\ ord of life with the Father, ver. 2, antecedent to his manifestation. Comp. note on in the beginning, John i. 1. Wherefore the variation of the sense is not in- appropriate. Thai which we have heard — The sense of hearing, whereby wo receive instruction, is first men tioned ; then, in its turn, that of seeing. Both are repeated in ver. 3, where we may supply the words, I say. John adduces such strong evidence of this manifestation as to find it no longer necessary to quote the prophets. Comp. note on 2 Pet. i. 19. He speaks in the plural number, as in his own name and in that of other fathers. He appears CHAP. I.] FIRST EPISTLE OF ST. JOHN. 301 to have written at a period when many of the fathers wero still living. We have looked upon — rnll3% 0/ — They had felt the reality of his flesh, and therein the glory of the (^)nly-begotten. Was refers to the glory ; was manifested, to the" flesh. The ivord of life— [That is, Christ. Hut. Not the word concerning Christ, but our Lord himself. This is the key-stone of the sentence. Alf]. TJie Word, and the Life, were terms nsed separately ; then, in apposition, tlie Word, the lAfe ; then the Word of Life, the Word in ^«hom ivas Life : John i. 4 ; then, the Life (that is, eternal) ; then eternal Life, ver. 2. So the expression, the God of glory, includes the simple title of God. 2. Was manifested— He manifested himself in the flesh to our sight, our hearing, our handling ; John i. 14. The i^ame word is used in reference to his coming in glory ; eh. ii. 28. And hear ivitness, and show — The testimony is the genus, including two species, shotoing and writing, ver. 3 and 4. Shoiving lays the foundation, ver. 5-10 ; whereon writing builds, ver. 4, note. Unto you — Who have not seen. Eternal life — That life eternal, which has existed from the beginning and been manifested to us, is menticmed in the beginning of this epistle; that life eternal, which ■we shall enjoy for ever, is mentioned at the end. This title alone is sufiicient to show that there is no denial of the supreme goodness of Jesus in Mark x. 18. Was — Comp. ver. 1. With the Father— Viith God; John i. 1. 3. Have . . heard — Here placed after seeing, since the declaration is chiefly by hearing. Fellowship iviih us — The same fellowship as we have, who have seen. [Better, with us, as Eng. Ver. Hut., Alf] Such fellowship as makes him ours; he in us, and we in him. With the Father — Who Kent the Son, ver. 4-10. With his Son—fient by the Father; ch. ii. 1, 2. As to the Holy Spirit, see note on ch. iii. 24. 4. These things — To facilitate expression he chaugps from the emphatic singular to the plural. These things, not others ; much less such unimportant and even trivial matters as the supporters of tradition allege. Write we — To this present tense corresponds the past one, ch. v. 13. Comp. ch. ii. 1, 12, etc. A writing is a strong confirmation. That — Joy is made full by a complete and abundant con- firmation of soul in faith and love. To this the combined declaration and writing strongly conduce. See 2 John, ver. 302 FIRST EPISTLE OF ST. JOHN. , [chap. i. 12. Joy — See also in the Gospel of John, ch. xv. 11 ; xvi. 22. Tbore is a joy of faith, a joy of hope, and a joy of charity. The joy of faith is here principally noted, and is ■briefly expressed as you7' joy ; but the joy of hope and charity is also implied. 5. The message — See ch. iii. 11. The announcement, re- lating to the main matter. Neither in his gospel nor in his epistles does John name his message the Gospel [euayye'Atov], but calls it the testimony, the loord, the truth ; and here, by a very like term, the announcement [dyyeAttti']. The apostles declare what Jesus declared in proclaiming and spreading the declaration they received from him. In ch. ii. 7, it is called the ivord. Of him — From him, the Son of God, John i. 18. Light — The light of wisdom, love, and glory. God is to the spiritual, what light is to the physical, vision. As John calls God light in this passage, so he calls Christ light in ch. ii. 8. Darkness — The meaning of this is shown by its opposite. 6. If we say — To say anything other than the fact, is a fraud; ver. 8, 10. (Jomp. ch. ii. 4, 9; iv. 20. To say, means here to persuade oneself and others, to think, to profess, to pretend. Felloioship — See ver. 3. Walk — By our actions, inward or outward, whithersoever we may turn. In darkness — Comp. ch. ii. 8-11. Me lie — A like expression occurs in ch. ii. 4. Do not the truth — That is, truth does not enter into our course of action. 7. As — Our imitating God is the best test of our having fellowship with him. He — God. Is — This word is more deeply significant, and more fitly applied to God, than vxdketh would be. We have fellowship— That is, then we say with truth that we have fellowship, for tvalking in the light is its certain and immediate consequence. One with another — Mutual, between us and you. [It is strictly fellowship one with another, here on earth, and not loith God that is here meant. So Liicke, Hut., Alf, etc.] Comp. note on John xiv. 10. And the blood — Thus fellowship with the Son of God is described. On the blood, comp. ch. v. 6 ; John vi. 53, 54, 55 ; Rev. i. 5. [Omit XpuxTov, Christ. Tisch., Alf] Cleanseth — By remitting and removing : comp. ver. 9. All sin — Of nature and of act. 8. Sin— Those who say they have no sin (singular), and those who confess their sins (plural), are contrasted. He therefore is speaking of actual sins, as flowing from original CHAP. II.] FIllST EPISTLE OF ST. JOHN. 303 sin. In proportion as mon have contracted more or kiss guilt, so they need more or less to confess their guilt ; see Prov. xxviii. 13; and that, too, in respect of the past, ver. 1 0, as well as of the present, ver, 8. John includes in his dis- courses, all to whom his message comes, both the good and the bad, each according to his proper standard. But even in his time there were some who, in extenuating sin, disparaged grace. Tlie truth — John frequently includes faith in liis mention oi truth ; ch. ii. 4. The words in the Hebrew are cognate. Not in us — Not in our hearts, and therefore not in our mouths. The faidt is in us; it is ours: the glory belongs to God. See next verse. 9. If ice confess our sins — This verse, like the 10th of ch. ii., is placed between two contrasted statements, namely; We have no sin, ver. 8, and We have not sinned, ver. 10. I'ht' former refers to the guilt of sin which still remains; the latter to its actual commission. By the one, ice deceive our- selves) by the other, we make God a liar. It is best to confess to God, who regards us as guilty sinners, ver. 10 ; and John's language here asserts the universal necessity of this confession ; for he does not merely say, if we have sinned we must confess ; but we must all confess that we have sin, and that we have sinned, although our sins may differ in degree ; otherwise we should not need cleansing by the blood of Christ. Is — As we may experience for ourselves, unless we make him a liar. Faithful — In doing- all that we can imagine a God of goodness to do. And just — Sparing the sinner and abolishing the sins. So also Jesus Christ is called the righteous (just), ch. ii. 1. [The wider idea, just, is the ground of the faithful, whicli it includes. God is faithful, true, because he is jxist, upright. Liicke.] To forgive us our sins — In removing their guilt. To cleanse — So that we may sin no more. 10. We mahe him a liar — If God says, thou hast sinned, it is a crime to deny it. Comp. ch. v. 10. His word — Which is true, ver. 8. The word accuses us truthfully; but is banished from the heart by our contradiction. In us — And therefore we are liars ; ch. ii. 4. CHAPTER II. 1, Mij little children — The diminutive, affectionately used. He now first mentions to whom he is writing. These 304 FIBST EPISTLE OF ST. JOHN. [chap. ii. things — Wliicli follow. [Nay, hut which precede ; ver. 8-10, of ch. i. Hut., Alf., etc.] TJiat ye sin not — Emphasize the not. He warns them not to pervert what he says concerning reconciliation into a license to sin. In this passage there is an antecedent, as in ch. v. 18, a subsequent, qualification of the language. All the Divine precepts, words, and judg- ments, ai'e directed against sm, and tend either to its prevention or its abolition. If any man sin — And lose courage to ask for himself; see, on this point, John xvi. 26. An advocate — Who pleads with the Father not to withdraw his love from us. TJie righteousness — See ver. 29. Jesus Christ, with the Father, at his right hand, is called the righteous (John xvi. 10) chiefly from his having gone to the Father, after offering a full sacrifice for sins. His righteousness takes away our sin ; and is not lessened by the fact of his being the advocate for sinners. See Isa. liii. 11, 12. 2. He — Lit,, he himself; an emphatic addition; the Advocate prevails most from the fact of being himself the propitiation. Is the propitiation — That is, the propitiatory sacrifice (comp. ch. iv. 10 ; 2 Cor. v. 21). Which the Saviour himself is. Therefore there had been enmity between God and sinners. Our — The sins of us, believers. This does not refer to the Jews ; for it is not to Jews that John is writing. See ch. v. 21. For the sins of the whole tvorld — ■ Had lie said only of the loorld, as in ch. iv, 14, we must have understood the whole world; but since he actually mentions the whole world, who presumes to limit his meaning ? See ch. v. 19. The propitiation reaches as far as the sin. [This holds good against Calvin s assumption ; " the all does not include the reprobate," etc. Hut., Alf.'] 3. Herehj we do know — That is, this is our only soui-ce of true knowledge. To know that we hnoio, is reflex knowledge. Spiritual characteristics are frequently defined in this Epistle ; ver. 9 : manifest, we know, ch. iii. 10, 14, 19. This refutes the Gnostics, who boasted of their knowledge, while refusing obedience. That we know him — To be the Advocate, the righteous, the propitiation. See ver. 4, 13, 14 ; Isa. liii. 11. [But the avTou, him; refers to God, here and in ver. 4, 5 ; not to Christ. LikJce. So Hut, etc.j Keep— See note on John viii. 51. Commandments —Of ^aith and love. 6. His word — Respecting the Father; ch. i. 5. Plis •precepts are many ; his word is one. Verily — It is no lie or CHAP. 11.] FTnST EPISTLE OF ST. JOHN. 305; empty vaimt. The adverb at the commencement of tlie sentence is very forcible. The love of God — To usward, regained for us by Christ, [liather, otir love to God. Hut., etc.] Per/ec<^d— Having gained perfect sway, it is also perfectly known: ch. iv. 12. Hereby — Referring to the previous words, whoso heepeth ; comp. hereby, ch. iv. 6. In him — To know him ; to be in him; to abide in him, are syn- onj'mous terms for successive conditions. 6. Abideth — This word occurs frequently in ch. ii., iii., iv. It implies a permanent, uninterrupted, and ceaseless condition. Oufjht — By the force of that Divine example. So, we ought, ch. iii. 16; iv. 11. Even as he — Whom we foi-merly beheld. Comp. ch. iii. 3, 5, 7, 16 ; iv. 17. Believers, whose hearts are occupied vnth thoughts of the Lord, have no difficulty in supplying his name. Walketh — While on earth. 7. [For aSeX^oi, brethren, read dyaTTTjroi, beloved. Tisch., Alf.'\ From the beginning — From your first hearing of the Gospel of Christ. See ver. 24; ch. iii. 11. Word— See ver. 5. [The question is often asked, what commandment is here referred to ? Some say to walk as Christ walked, ver. 6 ; others, the law of love, ver. 9, etc. But the command meant is that which sums up the whole of Christian duty, including all others ; it is presented first in one form, ver. 6, then in another, ver. 9, but these are not ditferent com- mandments, but the same. Hut., etc.] Which ye have heard — John did not see any necessity for repeating what this word was, it being so well known. He often refers to that ichich they had heard, for they had heard it even before the apostles wrote. S. A neiD commandment — ^First written to you now in this Epistle. This passage savours of the apostle's fulness of the Spirit. Wliich thing is true — Is truth, substantively, as in ver. 27, where the same Greek word is contrasted with lie. Whence also the Greek has o, ivhich, in the neuter, agreeing with a.X.r]dh, truth, instead of ^, which, in the feminine, agreeing with evroXij, commandment. The sense is : the commandment is truth ; that is, the darkness is truly vanish- ing, etc. A proper definition of what is old and what new is here added to the mention of the word new, as to that of the word old, in ver. 7. The old is that which we have had from the beginning ; the new is that which is true in VOL. III. X 306 FIRST EPISTLE OF ST. JOHN. [chap. ii. Christ Jesus and in ourselves. This is implied by the difference of tense in ye had and is. In Christ, considered by himself, all things are, and all things have been, always true from the beginning ; but in Christ and us, conjointly, the precept only becomes a truth on our recognising the truth which is in him, and having the same flourishing in us. John praises the present being in the truth of those to whom he writes, as being a more glorious position than that which they held at theii- first hearing of the Gospel, as Eom. xiii. 11, 12; whence also the old precept could be pleasingly set forth to them in a new aspect. [Render, which (thing, namely, that this commandment is a new one) is true in him and in you, because the darkness is passing away, etc. Alf. So LUcJce, Hut., etc.] Because — This is the precept, that we should love our brother, which results from the light. Consequently we should supply there/ore at the beginning of ver. 9. Is past — -He dues not say passes, but is made to pass, to undergo a change which shall result in its absorption. The same word is used in ver. 17, as contrasted with abiding. So Ezra ix. 2, Sept., ivas transferred [not as Eng. Ver., mingled themselves. Ed.]. Remark the force of the present tense, in shineth. The true light — Jesus Christ ; see John i. 9. Now — Already, among you ; and shall shine more and more for ever ; see ver. 28, and comp. until now, ver. 9. Shineth — For this reason John had less occasion than Peter to quote the prophets in his Epistles ; comp. 2 Peter i. 19, as to the day, and the day star. Peter, with his Epistles, stands about midway between the date of our Lord's suffering and the close of John's life. 9. In the light — As if in his own element. So m, ver. 11. Brother — Who believes ; see 3 John 3, 5, 10. The very name suggests a reason for loving him. 10. There is none occasion of stumbling in him — The con- trary state to this is implied in ver. 11, hath blinded. But the idea of the one is supplemented by the other. In him who loves, there is neither blindness nor occasion of stumbling ; in him who loves not, there is both blindness and occasion of stumbling. He that hates his brother is a stumbling-block to himself, and stumbles against himself and everything else, outwardly and inwardly ; he who loves his brother has an janobstructed course. 11. But he that hateth — A direct contrast. Hatred is CHAP. II.] FIRST EPISTLE OF ST. JOHN. 307 wherever love is not ; the heart does not remain empty. Hath blinded — J)a)kness not only surrounds him, but has also rendered him blind. 12. I write unto you, etc. — John, as in this whole Epistle, so in this chapter, calls all to whom he writes " little children;" but in ver. 13-27, he makes a special division of them into fathers, young men, and children. Thus the words translated, little children (reKria), and children (TratS/a). are not synonymous. In writing to the little children, ch. ii. 1, he says, at the beginning of the paragraph, I write (comp. ver. 7 and 8) ; and here, at its close, he adds, I hate written; thus not changing, but repeatedly confirming his former statement. See vei-. 12, and comp. 1 Pet. v. 12, / have loritten. lie then appropriately addresses persons in thi-ee different stages of natural life, and variously imbued with grace ; accosting as fathers, those who had seen the days when Christ was upon earth ; as ^joung men, those who, having overcome the wicked one, should also be vigorous in subduing the world which lieth in wickedness, and the lust of the world ; as children, those whom, after the de- parture of the fathers and the young men, the latter days, and the Antichrist to be revealed therein, awaited. His address, moreover, contains a statement and a discussion. In the statement he saj's : I Avrite unto you, fathers ; T write unto you, young men ; I write unto you, children ; but in the discussion: I have ivritten unto you, fathers, etc. The very words, I have ivritten, being twice inserted at ver. 2 1 and 26. The plan of these passages is very like that of the beginning and conclusion of the Epistle ; for. in ch. i. 4, he says, ive icrite, and in ch. v. 13, he says, I have written. Having ended his threefold allocution, he addresses them once more collectively under the title of little children, ver. 28. Unto you — The doctrine of the remission of sins applies also to tlie fathers, referred to above. Are forgiven — I'hu apostle thus summarises his statements as far as he has gone, and proceeds to consider other doctrines based on the forgive- ness of sins. Mis — Jesus Christ's. 13. Because — Thrice used in this verse; comp. ver. 3 2, and 1 Pet. v. 12. [Bengel interprets, that, but the Eng. Ver., because, is right. The apostle is declaring why, not what, he writes. Hut., etc.] He proposes, for futui-e dis- cussion, three points, which he here summarises. Ye have htown —A heavenly Father, in preference to fathers accord- X 2 308 FIRST EPISTLE OF ST. JOHN. [chap. ii. ing to the flesh.. Tlie Father — And therein all things : sea ver. 20. 14. I have written — In ver. 13 and 14: he turns from the present to the past tense ; and not without good reason, since he thereby suggests a very strong admonition. Ye have Jcnown him that ivas from the beginning — Jesus Christ. The beginning, not of the Gospel, but of all things. See note on ch. i. 1. Artemon objects to this, that the Father might be meant ; we answer, why not ? John frequently uses a desci iptive for a personal name in speaking of Christ. Comp. ver. 20. Fathers, as well as the apostle, had been alive in the days when Jesus Christ was manifest upon earth ; and some of them, as is probable (comp. note on ch. iii. 6 ; 1 Cor. xv. 6 ; Matt. xiii. 16), had known him both by faith and sight ; at all events they had all known him by faith, and had beheld that golden age of the Church, with which is contrasted the age of their descendants, who should resist Antichrist. John repeats this clause from the previous verse, without addition, subjoining to his statement an equally brief discussion, and respectfully addressing the fathers, as those to whom it was unnecessary to write much. The knowledge even of these respecting Christ is great and comprehensive. Knowledge is imputed to the fathers and children : strength to the young men. Strong — Other young men are strong in body ; ye in faith. The ivord of God — ■ AVhence strength cometh ; see ch. iv. 4. Abideth in you — Neither can the Evil One tear it from j^ou, nor Antichrist imperil you. T7ie Wicked One — Who lies in wait particularly for the young, John appears to have in view some special proof of virtue displayed b}'' the young men to whom he is writing ; of such sort was their firmness of confession in Domitian's persecution ; and such was the return of that young man whom the apostle, with the utmost tenderness, won back from robber}' to repentance (although this circumstance is only stated to have occurred after John's return from Patmos ; comp. note on ver. 22.). 15. Love not the world — 'This specially applies to young men. Follow up your victorj^ over the Wicked One, in whom (in whose power) the whole world lieth ; ch. v. 19. The love of the Father — The Father's love to his children, and their love to him. [But here it means, love to the Father. Sat., etc.l 7s not — Contraries cannot co-exist. 16. All. . . the lust of the flesh, the lust of the eyes, and the CHAP. II.] FIIiST EPISTLE OF ST. JOHN. 309 pride [vain glory, Alf.'\ of life — The world contains all these, and nought else. Tlie lust of the flesh signifies those things Avhich minister to taste and touch, the two so-called senses of enjoyment ; the lust of the eyes signifies those things which arrest the senses of inquiry, eyesight, hearing, smelling ; the Greek word aAa^oveta, signifies arrogant pride, which inukes a man presumptuous either in word or deed ; it is also included under lust in the next vei'se ; therefore tJie pride of life denotes that which elicits lust, and spreads it more widely through the world, making a man wish to be as great as possible in food, dress, means, furniture, build- ings, lands, servants, retainers, appointments, etc. Comp. Rev. xviii. 12, 13. Chrysostom, in relating a youthful example of such pride being overcome by Divine love, speaks of the vanity of life, and the show of life. TJie lust of the flesh, and the lust of the eye, are each a spark ; but the pride of life is a conflagration. Even men who love not the pride of life may perhaps follow the lust of the eyes ; and those Avho have overcome this lust, still very often retain the lust of the flesh ; for this spreads widest and deepest, amidst the lower, middle, and upper classes, even among men who seem to exercise self-denial ; and from this, in turn, unless it be conquered, a man readily passes to the lust of the eye, if occasion offer, and hence to pride of life, if his means permit. The three cardinal vices, sensuality, avarice, and pride, though they do not coincide with, are yet included in these three. Comp. Luke viii. 14 ; Deut. xvii. 16, 17 ; Matt. iv. 3, 6, 9. And youth, as liable to misuse its strength, is specially warned against these three. Comp. 2 Tim. ii. 22 ; Eccles. xii. 1 7. And . . thereof — A short way of saying : the world and the lust thereof, and those who love the world, pass away, but God, and he that doeth the will of God, abide for ever. \_TJie lust thereof, the desire of the world ; not after it, but that which dwells in it, and gives its character. Hut., Alf] That doeth — As the love of the Father constrains hiui. TJie ivill — Which requires from us continence, tem- perance, and moderation, as contrasted with wealth, glory, and life. See Prov. xxii. 4. 18. Little children — See note on ver. 12. The doctrine concerning Antichrist is not above the comprehension of a more tender age ; see note on 2 John ver. 7. Tlie last — Kot the last age of the world, but the last period referred 3IO FIRST EPISTLE OF ST. JOEN. [chap. ri. to in his address to fathers, young men, and children. [There were altogether three periods beginning successively, and though for a time concurrent, yet ending successively also. The season of the fathers and young men Avas on the point of terminating; and therefore John says to the littl' children it is the last time (lit., hour), it is in this last time that we all are living. V. (?.] And as — That is, And the fact is so, as ye have heard, namely, that Antichrist cometh (not shall come), and even now are there many, etc. For a similar ellipsis see note on ver, 27. Ye have heard — Ch. iv. 3. TJiat — The p:irticle is not redundant (comp. next ver.) ; but makes the language clearer. Antichrist — The Spirit had foretold that many should fall away from the truth of Jesus Christ the Son of God ; but John on!}- uses the word Antichrist in the singular number in his first Epistle, ii. 18, 22, iv. 3 ; and in his second Epistle, ver. 7. He does not use it at all in his third Epistle, his Gospel, or the Eevelation ; and it occurs in no other New Testament writer. Whether the word itself be an apostolic phrase, or one derived from the conversation of believers, John, to obviate possible errors, wishes not only antichrist, but antichrists to be men- tioned ; and in speaking either of antichrist, spirit of anti- christ, or deceiver and antichrist, he includes in the singular number all liars and enemies of the truth. Believers had heard that the sjjirit of antichrist and antichrist himself were to come. This John acknowledges, and adds that the spirit of antichrist is already in the world, and that many antichrists have arisen. And as the name Christ is some- times used for Cliristianity, so antichrist is used for anti- christianily, or the doctrine and persons of the opponents of Christianity. [But this generalises too much the par- ticular term. Hut.'] There is one prominent adversary, who is spoken of as the Horn speaking great things, Dan. vii. 8, 20; as the man of sin, 2 Thess. ii. 3, 4; the beast that ascendeth out of the bottomless pit, Eev. xi. 7 ; but he f-eems to be regarded as antichrist, rather from the usage of the Church, ancient and modern, than from the apostle's meaning here. John admits the fact that antichrist was already come, as showing that not only one, but many had appeared ; a fact which he regards as both more important and more deplorable. A whole ck\ss of persons having good or evil dispositions in common, is often denoted by a word in the singular number with the article prefixed. CHAP. II.] FIEST EPISTLE OF ST. JOHN. 3 1 1 The good man [every man that is good], etc. Matt. xii. 35, xviii. 17; 1 Pet. iv. 18 ; Tit. ii. 8 ; John x. 10, 112 ; and so everywhere, especially in Proverbs : also 1 John iv. 2, 3, G. Thus the liar, the deceiver, antichrist, ch. ii. 22 ; 2 John ver. 7. Thei'cfore antichrist, or antichristianity, has been propagating itself through all ages since the close of John's life, and continues to do so, till the great adversary of all arises. Shall come — Lit., comeih. From somewhere else ; in contrast to there are, lit., there have arisen, namely, among ourselves; see ver. 19, and comp. Acts xx. 29, 30. Even note — Actually, as opposed to the mere previous hearing. Wliereby . . it is — And this shows the necessity of his exhortation. 19. Tliey went out — Contrasted with they icould have con- tinued. For if — The true believer does not easily fall away ; ch. iii. 9, ver. 8. [Tliey icould, etc. — I'he apostle speaks absolutely. By exhorting his readers to abide in Mm, he implies that they might fall away ; yet is it sure that he who abides not, cannot have entered with his ichole heart into the fellowship of the Lord. Hut.'] But . . that — That is, hut tliey loent out that, etc., as Eng. Ver. [Tliat they might he made manifest that all are not of us, (all, that is, who are found commonly among us). Alf. after Liicl-e, etc.] 20. But (or, and) ye have an unction from the Huly One —A concise mode of expression (like those in John i. 18, xiv. 10, see notes) signif^'ing : ye have an anointing from Christ ; ye have the Holy Spirit from the Holy One. The word unction alludes by contrast to the name antichrist, ver. 18. Compare, he which hath anointed us is God, 2 Cor. i. 21 ; Christ, the anointed, is the Son of God, Acts iv. 2(5, 27 ; the anointing is the Holy Spirit, Heb. i. 9. The little children possess this spiritual unction; for the gift of the Holy Spirit was conjoined with the baptism which they received ; in token whereof we find the custom of anointing with oil the bodies of the baptised to have been introduced on the authority of this very passage. John speaks more full}- of the Holy Spirit, ch. iii. 24, iv. 13, v. 6, in accordance with his method of touching cursorily topics which he intends to handle more clearly and fully further on. Comp. is 001-n, ver. 29 and ch. iii. 9 ; and confidence, ch. iii. 21, and ch. V. 14. From the Holy One — The righteous One; comp. ver. 1, 29. The Son of God, John x. 36. See Dan. ix. 24, on the anointing of the most Holy. The holy oil was foiTQerb' ■312 FIIiST EPISTLE OF ST. JOHN. [chap. ii. niaterinl, see Ex. xxx. 25 ; now it is spiritual. And —And therefore. All things — Which it is needful ye should know. Seducers were to be repulsed with this reply, just as a prudent man answers a pertinacious vendor, I do not icant any. 21. I have loritten — He had done so in the conclusion of ver. 13. Because — See note on yer. 13. This address is very assuring, being as much as to say : Be assured that ye know : comp. ver. 3. Tlie truth — Concerning the Son and the Father as well, see ver. 3. No lie — Truth is absolutely true, and fosters no falsehood. 22. Wwf—See ch. v. 5. A liar, lit., the liar — Jn reference to the abstract word lie, ver. 21, and equivalent to saying, icho is guilty of that lie and imposture f TJiat — The highest truth is, that Jesus is the Christ; see John xx. 31. This was the grand point which Paul was always setting forth in the Acts, and which he takes for granted in his Epistles ; and this same; gi-and point John makes frequent mention of, both in his Gospel and in his first and second Epistles ; whence we may infer those books not to have been written by him quite at the close of his life. Antichrist — See ver. 18. The truth concerning Jesus, that he is the Christ, that he is the Son of God, and that he is come in the flesh, must be held in its entirety. He that denies one part concerning Jesus hath not the Father and the Son at the same time ; and this effect has been and is produced by the spiiit of antichrist. Tlie Father and the Son — That is, the Son, and, therefore, the Father. 23. Wliosoever denieth the Son — Even though unconscious of thus denying the Father too. Hath not— In acknowledg- ment and fellowship ; see 2 John ver. 9. [The words, he that acknoicledgeth the Son hath the Father also, are printed in italics in Eng. Ver., because not found in the common Gr. text. But they are part of the true text, and as such are added by Tisch., Alf., and all critical eds.] 24. [Omit ovv, therefore. Tisch., Alf] Fe— The pronoun is antithetical ; and therefore a transposition is used, as in ver. 27. Tfiat which — Concerning the Father and the Son. Heard — Emphatic. Let. .abide — An exhortation, giving to if. .remain the force of if ye he of those in whom it remains. From the heginning — This in its turn is now to be empha- sized. Ye also — In your tuni. Comp. in us, in you, ver. 27 CHAP. II.] FIRST EPISTLE OF ST. JOHN. 313 25. He— The Son; see ver. 27, 28. C/s— Who abide in him. Life — Constrae a.s depending on the antecedent verb, and as meaning, the jyroraise is life eternal. 2(j. TJiese thimjs — From ver. 21. Have I written — Accord- ing to his wont, John begins and ends with the same formula ; and having, so to speak, conchided liis paren- thesis, he continues ver. 20 in ver. 27. Seduce — That is, attempt to seduce. 27. Ye have received from Idm — John i. 16. Ahideth in you — This indicative involves a most subtle exhoitation (comp. 2 Tim. iii. 14), furnishing the following answer for believers to make when pressed by seducers. The unction abideth in us ; we need no teacher ; it teaches us what is true ; in that teaching we will abide. Eemark the pleas- ing transition from this introduction of another speaker's language to the direct form of address in the following verse. Ahideth in you, and ye shall abide in him, are corre- lative expressions. And — And therefore. Ye need not — A courteous phrase, suggesting how believers should repulse deceivers. God is sufficient to those who are taught of God. Any man — Whosoever. The rejection of the whole class facilitates that of individuals who wish to appear better than their fellows. Teach — See note on Heb. viii. 1 1. You — Ye are little children, but not ignorant. But as — Supply between these two particles the substantive verb, as in ver. 19, 18, ch. iii. 12 ; 2 Cor. iii. 13. Nor need we imagine the as here not to have its conclusion until the is, or ye shall abide. The same — [For to aiTo, the same, Tisch. (not Alf.) reads, to avTov, his'j. At all times, self-con- sistent, invariable and the same to all the holy. [Rather, the same which ye received. Hut.'] Teacheth you — The mutual fellowship of those who have pai-taken of the uncticm in one body, is not put an end to, but is approved. Teacheth is in the present tense, introducing the past, has tauffht, which prepares the way for the future, shall abide. Of all things — Which ye ought to be taught and to know, in contrast to the same. And is no lie — Like that of which others boast. Jf — The unction. Ye shall abide -The faithful are thus told to say, As the unction hath taught us, we, remaining in that unction, will remain in the Son, and so in the Father also, ver. 24. The future tense here has a con- solatory and hortative sense. The language throughout from ver. 18 down to the present passage, especially the 314 FIRST EPISTLE OF ST. JOHN. [chap. iii. mention of teaching and anointing, is beautifully adapted to little children. 28. Little children — Having finished his separate address to the three ages, he resumes addressing them all together. Abide in him — -In Jesus Christ, for he shall he manifested. Confidence — As having kept the truth (see ch. iii. 21, iv. 17, V. 14). Not he asha7ned—0h.l how great will then be the shame of Jews, Socinians, and all whom he shall declare not to be his. At his coming — Which John announces to the fathers, young men, and children. Hence he would appear to have written this epistle before the Book of Revelation, wherein the Lord's coming is for the first time represented as deferred. Tertullian considers the Epistle the later of the two in date. 29. If ye Icnow — From mentioning the future manifesta- tion of the Son and the sons of God, the apostle enters on a new discussion concerning sin and justification. Eighteous — See ver. 1, ch. iii. 6, 6. Ye know — Ye recognise. [But it is perhaps better to take yivwo-Kere as an imperative : knoiv ye that, etc. If you know that the Son of God is righteous, learn to see also that none is a child of God who does not practise righteousness. Lilclce. So Hut. For ttSs, every one, read koI ttSs, also every one. Tisch., Alf.^ Every one which, etc. — And such alone. Is horn — The righteous one begetteth righteous sons. CHAPTER III. 1. Hath hestoived — Hath not only decreed and conferred, but also manifested. Should he called — That is, that we should be so in fact as well as in title ; which latter seems to the world a vain thing. Sons of God — What is greater than God ? And what tie of kindred closer than sonship? Therefore — A consequence, as ver. 13. The word behold is to be contrasted with the world which despises the godly. Us — Who are like to God. [Wherefore if they who dis- regard God hold thee in high esteem, thou hast good reason to be anxious as to thy condition. V. G. Alf adds at the end, koX ia-jxkv, and tee are (i. e. children of God). So Hut. and Lach., with good reason; but Tisch., LucJce, etc., omit it.] 2. Beloved — Beloved by me, because the Father loves us. iVo 10— At the present time, contrasted with not yet. Pay CHAP III] FIRST EPISTLE OF ST. JOHN. 315 special attention to the emphasis, which, in this verse, falls on the words, nrnv, not yet. irhnt, like him. Sons — Re- peated from ver. 1. What loe shall he — What more we shall be, in virtue of this sonship. This emphatic ichat implies something ineifable, as resulting from likeness to God, and which, so to speak, exalts the sons of God to a godlike condition. [Omit Se, hut. Tisch., Alf.] We know — In general terms, [Render, hut we knoiv that if it were mani- fested (namely, what we shall be), we shall he like him, etc. Alf, etc. So Beng.] When he shall apjpear — Lit., if it were manifested. The same word occurs in eh. ii. 28. Like him --^ Like God, whose sons we are.- For — From con- templation comes resemblance, 2 Cor. iii. 18 ; as the whole body, the countenance, and, above all, the eyes of those who gaze upon the sun, are sunned. [But this for (since) gives the reason of ive knoio. The sight of God is the sure Christian hope. Hut.'] We shall see — Seeing mentioned here implies all the other senses as well. Him — God. As he is— That is, manifestly. 3. This hope — Of faith John has been already treating, and has still somewhat to say ; of charity he purposes to treat further on, but at present treats of hope. In him — In God. Purifieth — Holiness is here appropriately mentioned in connexion with the sense of sight, which delights in jmrity. He — Jesus Christ, see ver. 5. 4. Whosoever committeth sin — Opposed to he that doeth right- eousness, ver. 7. Also — By the very act of sinning. Trans- gresseth the law — Lit., committeth lawlessness. The word dvofiLa, lawlessness, hreach of law, has a somewhat more appalling sound, especially to those who have high regard for God's law and will, than afxapna, sin (error). By the law is the knowledge of sin. (Comp. ch. v. 17.) The crookedness of a crooked line may be seen of itself, but is still more evident if compared with a ruler. The apostle's words in this passage most fitly refute philosophical sin. For — ^Lit., and. Nay, indeed, the principles of sin and iniquity are not only akin, but identical. Comp. koI, and, ch. V. 4, and yap, for, ch. v. 3. Sin is the transgression of the law — Sin is the siibject of this sentence, as being that whereof the whole discourse treats ; with this statement is contrasted he that doeth righteousness is righteous : the doer of righteousness is not counted unrighteous, but has the 3l6 FIRST EPISTLE OF ST. JOHN. [chap. iii. testimony and the praise of righteousness : see ver. 7, and comp. Gal. v. 23 ; 1 Tim. i. 9. 6. Was manifested — In the flesh. To take away — See note on John i. 29. Our sins — [Omit r//i,aJi/. our. Tisch., Alf. To take away sins, i. e., all sins, not merely ours, nor some. Alf.']. Our sins, as being specially displeasing to him. In him — To this the words he is righteous refer, ver. 7. (3. Sinneth not — -In him the good of righteousness is not overcome by the evil of sin. Hath not seen him — Though he possibly may have seen the Lord personally, in the flesh ; or even spiritually, yet in the moment of sinning he is as one who has never seen him in anywise. \_Hath not seen — That is, continuously, from the past to the present. So the Greek perfect often implies. Hut., Alf] Nor knoion him — Truly ; even though he had formerly known him personally. Sight and knowledge make men like unto God ; see ver. 2. 7. Let no man deceive you — As any one does who imagines he can be accounted righteous without works of righteous- ness. \_Is righteous — See Deut, vi. 25. V. G.] 8. Of the devil — Lit, /rom the devil, as a son ; see ver. 10. Neither the word horn, however, nor seed, is here used, but ioorks. For from the devil proceeds corruption, but not generation. For — Opposed to for, ver. 9. Sinneth — A concise expression for : has sinned from the beginning, causes all sins, and continues to sin. He sins himself with ever-growing guilt, and leads others into sin ; he is never satisfied. [But this arch-sinner shall be confined in the abyss as in a prison-house, and shall undergo his punish- ment in fire. V. G.] From the beginning — Ever since the devil first was the devil. [Or ever since sin was sin. LUcke.] He appears to have kept his first estate a very short time. For this purpose — The devil does not cease to sin ; to do away with sin is the province of the Son of God. TJie works — Which are most entangled, and the unravelling of which was a task worthy of the Son of God. 9. Doth not commit sin — This assertion is presently in- tensified : and lie cannot sin. A special reason is assigned to each proposition ; doth not commit sin, for his seed re- maineth, etc. ; cannot sin, because he is born of God. His seed remaineth in him — God's seed, that is, the word, with its CHAP. III.] FirxST EPISTLE OF ST. JOHN. 317 power, remains in him who is born of God ; see 1 Pet. i. 23; James i. 18; although sin may, by many a furious assault, attempt to overthrow the regenerate. Or rather tlius : the seed of God, that is, he that is born of God, ahideth in God. [But the former is right. Alf. See 1 Cor. iv. 15.] Such persons are in truth the seed of God ; see Mai. ii. 15, marginal reading. He cannot — The possibility of his sinning is not absolutely denied, but the possibility of regeneration and sinning being coexistent is. Thus, how can he, ch. iv. 20 ; conip. Kev. ii. 2 ; Acts iv, 20. It resembles the case of an abstemious man, who cannot drink wine, or that of persons cherishing any antipathy. Gataker has well paraphrased the passage thus : " The regenerate does not sin : he aims at leading a life as free as possible from sin : and never of his own will indulges in sin. Wherefore, if at any time he have oifended, he neither abandons himself to, nor persists in, sin ; but, acknowledg- ing his error, he immediately returns to his pievious course as speedily and as fully as possible." He adds the image of the needle turning towards the pole, easily made to deviate, but always returning to the right direction. Is born of God — The words, of God, should be here empha- sized, which will show that the apostle in this verse is not merely arguing in a circle. 10. In this — This relates to the preceding words. Neither — Lit., and. He that loveth not — A transition from the general to the particular. [But the love is not a part of righteousness, but its substance and essence. Hut.^ 11. The message — A very liberal epithet for the law, which is a word not used by John. 12. Not as — An ellipsis. See note on ch. ii. 27. Cain — The Scripture speaks more leniently of Adam himself than of Cain and his like. Of that wicked one — This expression, and the word evil, further on, is opposed to of God, ver. 10. 13. My brethren — [Tisch. and Alf. omit jxov, my]. This is the only passage wherein John addresses them as my brethren, in contrast to the world without, and the frequent reference to the brethren. Elsewhere he addresses them as beloved, children, etc., ch. ii. 7, i. 12. Hate — As Cain did his own brother ; [with a deadly hatred ; because their evil works are reproved by your righteous ones. V. G.]. 14. We have passed — Therefore we were in death before; 3lS FIRST EPISTLE OF ST. JOHN. [chap. iir. From death — Of soul. Unto life — And that an everlasting life, of soul. This is another reciprocal expression : ive in life; life in us ; see ver. 15. Because — A cause proved by its effect. [Omit toi/ a8(X(j>ov, Jds brother. Tisch., Alf] AbidethSfill. 15. A murderer — -As Cain w^as. Every hatred is an attempt against life. But life does not assail life ; he who hateth his brother desires either his brother's death or his own. Hence duels arise. [While, in ver. 16, we are com- manded to lay down our life for the brethren, duelling, dreadful to say, requires a man to risk his own in order to end another's life. This, so far from being an act of valour, is one of desperate folly. We may imagine the devil him- self to marvel how men who bear the Christian name could ever fall so low as this. It is sad that those who rule the earth with all the power which God has placed in their hands, should be unable or unwilling to suppress duelling. One such atrocity may involve in the most grievous guilt before God a whole army, ay, Christianity itself, and the entire race of man.] Abiding— 'EitQrnsX life truly exists in him who exercises faith and love. 16. Love — That is, the nature of God's love. 17. This ivorld's good — Lit., imrldhj means of living. Con- trast/^-d with lives, ver. 16. Shutfeth — The sight of the miserable at once appeals to, or even opens, the hearts of beholders, who then, of their own will, either shut up their compassion altogether, or open it more freely. Comp. Deut. XV. 7. His bowels (of compassion) — With his compas- sion his liberality is also either shut up or opened. Dwelleth — He says that he loves God, but proves at that moment that he does not. 18. [Omit fxov, my. Tisch., -4Z/".] In word — ^In idle word : contrasted with deed. In tongue — In dissembling tongue : contrasted with truth. 19. Hereby — On this we Jcnoic and shall assure, etc., depends ; and the words, for God is greater, etc., ver. 2 ), refer to this. [For -yn/wo-KOyaev, we hnow, read yvuio-oixSa, ■we shall know. Hut., Alf, etc., (not Tisch.y] Of the truth — The word of implies origin ; see Rom. ii. 8. Truth makes love true, ver. 18. Shall assure — So that they shall cease to condemn us. The same Greek word occurs, Matt, xxviii. 14. Our hearts — Peter and Paul are the only sacred writers who make use of the word crvveiSricns, conscience ; it CHAP. III.] FIRST EPISTLE OF ST. JOHN. 319 is only used once in the Sept., and then in a different sense from theirs ; see Eccles. x. 20. John never uses it, but implies it nevertheless in this pasj^age, hy saying, our hearts ; for it is conscience which is assured or condemns. Before him — We shall assure our hearts in prajer bofure him who knowelh all things truly. 20. [^Beng. writes 6 n lav, whatever, for on eav, for (be- cause) if. The sense then is. Whatever our heart condemns us for (we shall assure our hearts, ver. 19), because (Gr. on again, not rendered in Eng. Ver.) God is greater than our heart and hnwetli all things. As Luther says : " Thougli conscience weigh us dowji, and tell us God is angry, yet God is greater than our heart. The conscience is but one drop ; the reconciled God is an ocean of consolation." This is the best interpretation among the many suggested. Hut.'\ Condemn — JS'ot for our general condition, but for our occasional errors. The emphasis should be laid here on the word condemn, in the next verse on the word heart. God is greater — Lit., because God is greater. Conscience is weak, and only partly knows us, and that with a certain fear, nor has it an}- power of giving pardon ; but God is mighty, knowing thoroughly the past, the present, and the future of us and all mankind, and both able and willing to forgive. This fact in itself does not assure the heart, but the righteous gain assurance by acknowledging this fact, by confessing their sins, by appealing from their conscience to the God who is greater than their heart (con- science), and by endeavouring in no way to withdraw themselves from God's omniscience, ch. i. 9. 21. Condemn us not — Either as never injured, or as now appeased. Confidence — In afsking. This is repeated in oh. V. 14, 15. Tliis confidence is something far beyond the tranquillity A\lierein we can assure our hearts before God. 23. On the name — Comp. Heb. vi. 10. As — This par- ticle refers both to the believing on the name, and loving one another. [Tisch. (not Alf.) omits rjfXLv, us.'] 24. By the Sjnrit — This is the first mention of the Holy Ghost in this Epistle, according to the Divine plan, as exhibited here and in John xiv. 1-3, 26. And this verse seems to introduce the subject of the Holy Ghost, which is pursued in ch. iv. The Spirit itself is a gift to us, as well as what that Spirit bestows. 320 FIRST EPISTLE OF ST. JOEN. [caap. iv. CHAPTER IV. 1. Every — Which presents itself. Sjpirit — By which any teacher is moved. Try — By the rule given in ver. 2, 3. Many — In that tige, as at other times. A terrible crop of heresies sprang np in those days, which John courageously combated. Were he alive to-day, he would be accounted too severe by some. False prophets — See 2 Pet. ii. 1 ; Matt. xxiv. 11, 24. Have gone out — From their posts. They have entered the world ; see 2 John ver. 7. World — Which it is easy to deceive ; see ver. 4, 5. 2. Every — The apostle here speaks of spirits peculiar to that age ; at different periods false prophets have assailed different points of Christian doctrine. Every spirit — The Spirit of God is himself one ; but every teacher truly taught by him has his own special inspiration, which is called his spirit. Confesseth— In word and in heart. He thus assumes the doctrine to be already ratified and con- firmed. Is come — On the fact of this coming all Christian doctrine depends, as being partly assumed by, partly in- cluded in, and partly inferred from, that fact. In the flesh — Therefore he himself is something more than flesh. Those heresies which deny the reality of Christ's flesh, assume, and thus confirm, his Godhead, with which they cannot reconcile the fact of his manhood, which they deem unworthy of his Godhead. 3. [Omit Xpicrrov iv aapKt IkeXvOora, that . . . Christ is come in the flesh. Tisch., Alf. Read, that confesseth not Jesus.'] And. . now — See note on ch. ii. 18. 4. Te — Who acknowledge Jesus Christ. Have overcome — See ch. V. 4, 5. [Them — The false prophets. F. (?.] That is in you — God. TJiat is in the world— The spirit of antichrist, the evil one. 5. Speak they of the world — They draw their language from worldly life and feelings. Heareth — Because they agi-ee with its notions. 6. We are of God — And therefore speak from God. Hereby — By what is stated in ver. 2-6. 7. Let us love — From the very doctrine he is defending, he deduces an exhortation to loving. See ver. 9. The love of God is shed abroad in our hearts by the Holy Spirit ; see ver. 2, and Rom. v. 6. Love — All love is from God. CHAP. IV.] FIRST EPISTLE OF ST. JOHN. 321 8. Knotveth not — Ts not born of God, and knoweth him not. [Or ratlier, hath not known. He that loveth not, hath not learned to know God at all, for God is love. Lucke.] God is love — Here, as in ver. 16, the Greek definite article is not jn-efixed to love. This little sentence, even in the brief space it took to write, must have f^iven more pleasure to John than all the world besides could have bestowed. 9. Towards us — Lit., in us. That is, the love of God which our whole spiritual experience proves us to possess. Because — This motive of love is drawn from ver. 3. Froix what is there said as to Jesus Christ having come in the flesh, the existence of mutual love is inferred in ver. 7. The consequence is proved by God's love towards us in sending his Son that we might have life. It is a, proof of God's loving us, and a motive for our loving one another. 10. Is — This denotes something antecedent to the mani- festation. (rod— Most worthy of love. Us — Most unworthy of love. 11. God — Who owes us nothing. 12. God — Otherwise invisible. Comp, ver. 20. Dwelleth in us — This subject is treated in ver. 13-16. Is perfected — Accomplishes everything which results from the expiation of sins. This subject is treated of ver. 17-19. 13. Because . . of — God is, wherever the Spirit of God is. 14. And tee — We ourselves. So John xv. 27. Have seen and do testify — This is inferred from what follows in ver. 16, we have known and believed. The act of making acquaint- ance is denoted by the expression, ive have known ; like the Gemian idiom, kennen lernen, to learn to know, to make acquaintance. For a certain degree of knowledge precedes believing, even as believing precedes testifying. But the words have seen denote the full satisfaction of sight in beholding. Tlie Son — There are two grand tests of our dwelling in God and He in us ; these are our communion with the Holy Spirit, and our acknowledgment of God's Son ; see ver. K, 15. 15. Tlie Son of God — And, as such, the Saviour of the world ; see ver. 14. 16. And ice — There is here a repetition of beginnings, from ver. 14 (see note), and also an epitasis, or emphatic addition ; wherefore the words to us, a little further on, strictl}^ mean, in tis. [Iw love — The love of God. V. G.] 17. Herein is our lone made perfect — Lit., love with iis is VOL. III. Y 322 FIBST EPISTLE OF ST. JOHN. [chap. v. herein perfected — God's love in itself is ever the same, and ever perfect ; but icith us is progressively perfected, rising higher and higher in proportion as it has stooped low down to us. [But this is not God's Zore, but the principle of love in the abstract. Alf] That — To such a degree as that. Bold- ness— The opposite o^ fear, ver. 18. In — See note on Rom. ii. 16. The day — That day to others even more terrible than the day of death. Because — This refers to herein. He is — Jesus Christ is love, in heaven; which words,, though unexpressed, contrast with in the world. In the expression, in heaven, I include his previous sojourn upon earth ; the word is certainly refers to the present actual condition of Christ. Are we — Who love God. See next verse, and John xv. 10. In this ivorld — Which is devoid of love, and in dread of judgment. The mention of the world proves the word he to mean Jesus Christ. Comp. ver. 9. 18. Fear — Which shrinks from God and the day of judg- ment. The conditions of men vary. They may have neither fear nor love, fear without love, fear with love, or love without fear. In love — Towards God. Perfect — To this refer made perfect, ver. 17. Hath torment — As being distrustful ; imagining and resolving all things to be adverse and hostile to itself ; and fleeing from and hating them. [But KoXdcn. Hie tcorld — Overcometh not only the world itself, which opposes the keeping of God's commandments, and the acknowledgment of Jesus Christ ; but also all the worlds allurements or terrors. The victory— As faith gains, the world loses, power over our hearts. Faith — Eemark the power of faith. 5. Who is he — The believer, and none other, overcometh. He counts nothing dearer than the Son of God. 6. [Omit ev tw ovpai'io, 6 JlaTrjp 6 Aoyos kol to ayiov ITj-er/ia* icai ovTOi ot rpets cv eiVf koX Tpels etcriv 01 fjiapTvpovvTe<; iv Trj y^. For there are three that bear record in heaven, the Father, the Woi-d, and the Holy Ghost : and these three are one ; and there are three that hear icitness in earth. Tisch.. and all ciitical editors. The words are clearly proved to be no part of the text. They are not found in any Greek manuscripts before the 1 6th century : in any Gieek Father, even in arguments for the Trinity : nor in any ancient version. Further, the variations of form in the few codices which contain them show them to be an insertion translated from the Latin. They are alien from the context, in themselves incoherent, and betray another hand than John. Alf., etc. They are to be unconditiunally rejected, as demonstrably spurious. JJo result of modern criticism is better established. Liickt. Tf 2 324 FIBST EPISTLE OF ST. JOHN. [chap. v. Bengel defends the passage in his Critical Ap^oaratus, though with hesitation, chiefly on the authority of the Latin Vulgate, seemingly ignorant of what has since been fully proved (Alf., etc.) that the most ancient Latin copies are Avithout it. It will be seen, however, that in his e.Kposition he defends it also on internal grounds, but his arginuent has no force against the conclusive testimonies which prove it spurious.] Some find it difficult to discover the scope and arrange- ment of this Epistle ; and yet if we candidly examine it, this may be evolved without any strained interpretation. In this Epistle (or rather this treatise, for an epistle is a communication sent to the absent, whereas John seems to have been present among those to whom he wrote this), John purposes to confirm the blessed and holy communion with God and Jesus Christ, which believers enjoy, by displaying the tokens of their most exalted condition. Its parts are three : — The Opening, ch. i. 1-4, The Discussion, ch. i. 5-v, 12, The Conclusion, ch. v. 13-21, In the Opening the apostle shows his authority for preaching and writing from the fact of the manifestation of the Word of Life; and clearly sets foith his design (see Ira, that, ch, i. 3, 4). With this Opening the Conclusion (which we may here dispatch) corresponds, exhiliiting his purpose still more fully, and recapitulating those tokens by the words tee know, thrice repeated in ch. v. 18, 19, 20. The Discussion contains two parts, treating— I. Separately. o. Of fellowship with God, ui the lip;ht, ch. i. 5-10. fi. Of fellowship with the Son, in the light (ch. ii. 1, 2, 7, 8) to which is subjoined an application, suited to fathers, young men, and children (v. 13-27) ; combined with which is an exhortation to abide in him (ch. ii. 28-iii. 24 ; thnt the benefit they derive from his manifi station in the flesh may extend to his manifestation in glory. y. Of the corroboration and benetit of that abiding by the Spirit, ch. iv. throughout ; to which ch. tii. 24 leads up ; comp. ch. iv. 13. II. Collectively, Of the witnessing of the Father, the Son, and the Spirit; whereon depend our tluth in Jesus Christ, our bring born of Icod, our love to God and the sons of God, our obedience to bis commands, and our victory over the world, ch. v. 1-12. CHAP, v.] FIBST EPISTLE OF ST. JOHN. 325 Just as the Conchision and Opening correspond, so do tlio parts frequently begin and end together. See above ch. ii. 12. There is sometimes a previous allusion in one part and a subseqticnt recapitulation in another. Every part treats of blessing fioni God, and of the duty of believers : and from the fact of God's blessing, the duties of loving God, of imitating Christ and of loving our brethren, are deduced by most suitable inferences ; and although many things seem to be repeated without order, yet, if wo regard them from a different point of view, we find the same inferences deduced from other causes in the most orderly manner. Tliis is he — John assigns his reason for only ascribing victory over the world to him who believes in Jesus as the ■Son of God ; namely, that if the witnessing of men sufficiently establishes the fact of faith in Jesus Chri^^t being invincible, the witnessing of God makes it absolutely certain. That came hy tcater and hlood — -He does not say that cometh, but that came. The water signifies lapfism, first administered by John, who thence received the name of the Baptist, and who was sent to baptize with water, as a means whereby Jesus might be made manifest as the Son of God ; see John i. oij, 34. Baptism was also administered by our Lord's disciples, John iv. 1, 2 ; Acts ii. 38, etc. The blood signifies that of none other than Jesus Christ himself, shed in his ]>assion, and drunk (spiritually) in the Lord's Supper, Jesus Christ — Lit., Jesus, the Christ. By the very fact of his coming hy water and blood, Jesus is proved to be the Christ. Not by water only — Lit., not in the umter only. Just before he said hy, here he says in water ; both words express the contrary of icilhout, 1 Cor. xi. 11,12; Heb. ix. 7, and comp. Ileb. ix. 12, 25. The apostle plainly shows that the word^^ iuimediately preceding are well considered. The article prefixed to water has a relative force. The hy seems properly to refer to the water, the in to the hlood. For John's baptizing with water preceded the (actual) coming of Jesus, and set Jesus came by water; but to accomplish the work his Father gave him to do, Jesus shed his blood, and so he came in blood. But by water and blood — Lit., but in. etc. He not only undertook the task of fulfilling all righteousness, in coming to bajpfism (Matt. iii. 15) biit he completed it in shedding his hlood, John xix. 30 ; which being done, both blood and water issued from the side of the dead Jesus on 326 FIRST EPISTLE OF ST. JOHN. [chap. v. the cross. John xix. 34. And it is the Spirit that beareth witness — To Jesus, the Christ; ver. 5, ch. ii. 22; 2 John ver. 9. Because the Spirit is truth — The apostle here declares what he means by the Spirit, namely, truth. But, then, what does he mean by truth f He unquestionably includes in this delibei-ate enumeration all things, apart from actual Divine testimony, which testify of Jesus Christ. What those things are we shall gather from John's and other New Testament writings. The Scriptures, that is, Moses and the prophets, testify of Jesus Christ ; John v. 39, 46, i. 46 ; Acts x. 43. So did John the Baptist, John i. 7. So did the apostles afterwards, John xv. 27 ; 1 John i. 2, iv. 14; Acts i. 8, ii. 32 ; and chiefly the writer of this epistle, John xix. 35. Now in collecting testimonies concerning Jesus Christ as having come, the apostle clearly did not omit the Gospel ; but never calling it by that name, he speaks of it as the testimony. He could not very well say in the passage before us, three things testify, the testimony, the water, and the blood ; so he speaks of the truth (not only as Jcnoion, but as preached) instead of the testimony, and signalizes this truth by the word spirit. With which subject the predicate, beareth witness, elegantly accords. Consider the precise meaning of the word spirit; ch. iv. 1, 2 ; 1 Cor. xiv. 12; Eev. xix. 10; John vi. 63. The word spirit, in this sense, includes also the prophetical testimony of the Old Testament, with its fulfilment and demonstration. The apostle says, "Jesus Christ came by water and blood," but does not say, "the water and blood bear witness." Again he says, with striking emphasis, " And ir is the spirit that beareth witness : " but does not say, " Jesus Christ came by (or in) the spirit," for the spirit had been testifying ages before the coming of Jesus Christ, while the water and the blood were most closely connected with that coming. And the bearing witness is with all the more fitness assigned to the spirit, from the fact that the spirit is of itself capable to do so, whereas the water and the blood can only obtain and use that power through the spirit. 7. For there are three that bear record — Lit., for there are three bearing record. The use here of the present participle instead of the substantive, implies a continually present act and result of bearing record. The apostle had previously spoken of the spirit in the neuter gender, it is the spirit that beareth witness, but now speaks of the spirit, as well as of CHAP, v.] FIIiST EPISTLE OF ST. JOHN. 327 the water and the blood in the masculine gender, they are three bearing record. In 1 Cor. xiii. 13, tliree Greek feminine substantives, faith, hope, and charity, are spoken of as three, in the neuter gender ; but here three substantives, all neuter in the Greek, the spirit and the vv^ater arid the blood, are spoken of in the masculine gender as testifying ; not that either the spirit here spoken of (the truth of the Gospel), or the water, or the blood, are actual jiersons, but that by the figure of Prosopopoeia, or Personification, they are so regarded, from the fiict that to testify is properly the act of persons rather than of things. The apostle therefore, in passing from the previous to the present verse, uses for conciseness sake a figure, to this effect : There are three classes of men charged with the duty of bearing this witness (comp. ver. 9 with John v. 34) : 1. In general, that class of witnesses who have to preach the Gospel ; 2. In particular, that class of witnesses who administer baptism ; and 3, That class of witnesses who saw and who proclaim the death of the Lord. We have therefore here a most important Metalepsis (or combination of two figures of speech); for, firstly, by Synecdoche, a single witness is made to stand for an entire class ; as if it were said that the prophet, and the haptizer, and the apostle, were the three bearing witness ; for those three functions are still distinct though they may be united in one person ; comp. Eph. iv. 1 1 ; and this makes the Metonymy, or change we shall presently consider, more suitable. The degrees of these fiTnctions appear from Matt. xi. 9, 11, where, however, the word prophet is used in a stricter sense. Secondly, b}' Metonymy, the spirit, and the icater, and the blood, ai-e mentioned instead of those who actually testify, the eye- witnesses and ministers. The spirit, and the water, and the blood — The apostle here changes into the natural order the previous expression, wherein the spirit held the third place. For, as above noted, the spirit had been witnessing for agea without the water and the blood, which the water and the blood never could do without the spirit. And these tliree agree in one — The prophet, the baptizer, and the apostle are equally of one terrestrial nature (comp. are one, 1. Cor. iii. 8), and are appointed for one purpose, to bear witness of Jesus Christ as having come into the world. Comp. was present to heal, lit., was present for the healing ; Luke v. 17. 328 FIUST EPISTLE OF ST. JOHN. [chap. v. In owe— Lit., in the one ; the use of the article in the Greek taakes the meaning rather in the same than in one. 9. If — From a minor, but an undeniable point he argues to one of more importance. Of men — In any matter what- ever (John viii. 17); as well as in setting forth the testimony of the spiiit, and the water, and the blood ; for though they do this last by the Divine appointment and command, they still remain men. John v. 34; iii. 31. The witness of God — The Father ; whose Son Jesus is. See the latter part of the verse. With the testimony of the Father, that of the Son and the Spirit, alike divine and celestial, is also signified as opposed to witness of men, in the plural. The witness of the Father is, as it were, the basis of that of the Son and the Holy Spirit, much as the witness of the spirit is the basis of that of the water and the blood. Is greater — [And therefore far more worthy of acceptance. V. (?.] John V. 96. This as— This is its purport. [For 7]v, ivhich (he hath testified), read on, that. Tisch., Alf] 10. In himself — In his heart. 12. He that hath — By faith. TJie Son — This verse has two clauses : in the former of which the words, of God, are not added to the mention of the Son ; because believers (of whom that clause speaks) know who he is ; while in the latter clause it is added, in order that unbelievers (of whom that clause speaks) may in some way know what a serious thing- it is not to have him. fiai^— Emphasize this word in the first clause, and life in the second. 13. [The readings here vary greatly. Tisch. reads ravra eypaxf/a vfxlv Iva t'lSyp-e otl Iwrjv '^x^re alwvLov, ot Tri(7TevovTe^ cis to ovofxa Tov vlov tov ©eou ; These things I wrote unto you that ye may know that ye have eternal life, who believe on the name of the Son of God. Nearly so Alf] Tliese things — Which are con- tained in this Epistle. [Kather, what immediately precedes. Then the idea, eternal life, is resumed from ver. 11, 12. Comp. These things, ch. ii. 1, 21, 20. Hiit.'\ The expression write ive, used in the beginning, ch. i. 4, changes in the conclusion into have I ivritten. Unto you that believe on the name of the Son of God — A summary of verses 5-10. That ye may know that ye have eternal life — A deduction from ver. 11. And that ye may believe — With a closer hope of life. A deduction from ver. 12. We must be implicitly faithful. CHAr. V.J FinST F.PISTLE OF ST. JOHN. 32.y 14. According to his will— Avaost reasonable and universal condition. [The word his, refers to God. V. G.] 15. We have — Even before the event (comp. 1 Sam. i. 17, 18) ; and we know the event also not to be a matter of chance, but an answer to prayer. 16. iy any man— One of the strongest possible instances is given, that of one man praying for another, in the most grievous sin. Conip. ch. ii. 1. See — Therefore the re- generate can distinguish such from sin unto death. Sin a sin, which is not unto death — Any sin, save sin unto death. It is permitted to pray for such an one so long as we have no proof that his sin is one unto death. Unto death —The disease of which Lazarus actually died, was said to be not unto death, for he was soon raised to life again; see note on John xi. 4; on the other hand, Ilezekiah was sick unto death. Is. xxxviii. 1, and would have died but for a miracuhnxs recovery. But John is speaking here of the death and life mentioned in chap. iii. 14. Therefore sin unto death is defined by contrast, ver. 17, where the subject is all un- righteousness, and the predicate contains two members, sin, and sin not unto death. Therefore any unrighteousness committed in ordinary life is a sin not unto death ; but sin unto'death is not any common or sudden sin, but a condition of soul in which faith, hope, charity, or in short the whole new life is extinct ; a condition wheiein death is consciously and voluntarily embraced, not from the allurements of the flesh, but from actual love of sin for sin's sake ; in fact, a wilful rejection of grace. A man who sins thus is deliberately repelling life from himself: and who then can procure life for him? [But the Apostle means a definite act of sin, which can be seen, as implied by see, at the beginning of the verse. This must be the denial that Jesus is the Christ, ch. ii. 22, comp. 2 John ver. 10, 11. Alf., etc.] There is also a sin unto phi/sical death, as for instance, in a nation ; instance the case wherein the prophet having thrice prayed for their deliverance from such death, is forbidden to ask it further ; Jer. vii. 16, xi. 14, xiv. 11, xv, 1, 2. And even Moses himself in this way sinned a sin unto death, and to death which could not be averted by prayer : Deut. iii. 26 ; comp. 1 Sam. ii. 25, iii. 14, as to the house of Eli ; and, on the other hand, as to the eflficacy of prayer to remove sin and death, see James v. 14, 15, &c. He shall ask — lie shall ask who has the confidence mentioned in 330 FIEST EPISTLE OF ST. JOHN. [chap. v. ver. 14. He shall give — God sliall, wlien duly entreated. [Kather, and shall give (by his prayer) life, etc. Alf.'\ Him — The brother. Life — Therefore he who sinneth is in death, and yet sins further unto death. For them — In so far as their sinning is not unto death. ITiere is a sin unto death — The highest law is that of faith and love ; therefore the greatest sin is that whereby faith and love are destroyed. Life springs from the one, death from the other. But what we call mortal sin is not meant here ; namely, all sin com- mitted by the unregenerate, and some of those committed by backsliding brethren, who, strictly speaking, are the only ones who want life to be given to them. I do not say that he shall pray— That is, I say that he shall not pray. God does not desire the righteous to praj' in vain ; Deut. iii. 26. Therefore, if one who sinneth unto death be brought back to life, that happens by the will of God alone. For it — This expression implies lemoval. Pray — See note on John xi. 22. The Greek word here implies the asking of a captive or a criminal. It is not used, for instance, in con- nexion with our Lord's piaying. 17. All unrighteousness — Instances of sin not unto death are of continual occurrence during life. And — That is, and indeed. The sense is : all unrighteousness is sin, (but) not (necessarily) unto death; and the statement of all un- righteousness being sin is made to prevent any one regarding unrighteousness too lightly. 18. TJiat whosoever — lie now guards against ver. 16, 17, being made any excuse for carelessness. Is born . . . is begotten — Not only who has advanced far in the new life, but he who is regenerate at all, heepetli himself. [But the differ- ence is, that the latter simply denotes him ivho was born, as a historical fact ; the former, that he is one born of God. Hut.'] Keepeth himself — Does not fail from want of will. [For eavTov, himself, read avrov, him. Tisch., Alf, etc. Bender it keepeth him, that is, the new birth. Alf] Toucheth him not — So that he does not fail from outward assaults. The wicked one may approach him, as a gnat to a candle ; but not only does not injure, he does nut even touch him. Con- tj-ast lieth, ver. 19. 19. Of — A concise expression for: We are of God, and abide in God ; but the woiid is of the wicked, and lieth wholly in the wicked one. Lieth in wickedness — Lit., lieth in the wicked one. [Therefore the world lying CHAP, v.] FinST EPISTLE OF ST. JOHN. 331 in the wicked one hath no more power than he to touch the sons of God. F. (?.] The wicked one, here, is opposed to Him that is true, ver. 20. The whole world (including learned and respectable men, and all others except those who have laid hold on God and Christ), not only is touched by the wicked one, but, through idolatry, blindness, fiaud, violence, lust, impiety, and ever}' kind of malice, altogether lies in the wicked one, senseless, and void of life from God. See 1 Cor. v. 10, xi. 32. In this brief summary the text before us most vividly portrays the horrible condition of the world. The world and the doings of worldly men, with their conversations, their contracts, their disputes, and their associations, form a sufficient commentary on the statement. [It is more astonishing that the worldly commit crimes no worse than their worst, than that they act so badly as they do. In their wretchedness they regard themselves as happy, and the sons of God as hope- less of safety. V. C] To this lieth, the word abides, as applied to God and the saints, forms a contrast. Ye regenerate ones have what ye pray for : ch. ii. 2. [Ye have good reason for wishing to ily away from the world to God. F. (?.] 20. Is come — See note on Mark viii. 3. Hath given — That is, God hath given; for in the previous clause also God is the implied subject, thus : God hath sent his son : and to this his, which presently follows, is to be referred. [But the subject here, as there, is the Son of God. Htd.] Under- standing— Not only knowledge, but power to distinguish. Him that is true — Supply, His Son Jesus Christ, as in the next clause. 'Whence we may see in what a majestic sense the Son uses this title : Eev. iii. 7. Tliis — He that is tnie, the Son of God, Jesus Christ, who is fitlj^ named Eternal Life. [But Tliis refers to God the Father, namely, him that is true, in whose Son ice are. Comp. John xvii. 3. Liiche, Hut., Alf.^ Eternal Life — The conclusion of the Epistle accords with its commencement. 21. Keep yourselves — In my absence, lest any man deceive you. A more forcible expression than he on your guard. From idols — Not only from worshipping them, but from all communion, or semblance of communion with them : Eev. ii, U, 20. [Omit d/x^i/, Amen. Tisch., Alf] THE SECOND EPISTLE OF ST. JOHN. I. Tfie Elder — An epithet suitable to a familiar Epistle such as this and the following one. And indeed the familiarity of form in this short Epistle is admirably pro- portioned to the importance of matter. The Epistle con- sists of three parts : I. The Inscription, ver. 1-3. II. An Exhortation to perseverance in true love and faith, 4-11. III. The Conclusion. Elect — He calls her elect, from her spiritual condition. That this word is an epithet rather than a proper name appears from its recurrence in verse 13 as applied to her sister, as well as from the form of the Greek word. These persons were either widows, or women surpassing their husbands in holiness. Lady — Lit., Cyria. This word [equivalent to the Hebrew Martha, V. (?.] is a proper name. [This seems to be the most probable view, that the letter was addressed to a Christian woman, named Kyria. So Lilcke, Alf. (in Proleg.), etc.] This can only be questioned by a person either ignorant or oblivious of the style of the ancients. The appellation lady, (lit. mistress), except in reference to slaves under her authority, could scarcely in those days have been applied even to a queen without exciting envy. Even in addressing illustrious persons proper names were more generally used than titles. But the Elder very fitly places a word betokening the spiritual kindred whence his Epistle flows, between his own name and that of her to whom he writes. The word Cyria recurs in ver. 6. The Syrian version retains the proper name ; and Athanasius, in his Synopsis, says " he (John) writes to Kyria," omitting the word elect. Titles and SECOND EPISTLE OF ST. JOHN. m proper names were, however, frequently confounded together. Whom — That is, the mother and children. The truth — This love is not only true, but it depends on Gospel truth. See latter part of ver. 3. All — An instance of the communion of saints. 2. For the . . . sahe — Construe with Hove. Those who love in truth, love also for truth's sake. Dwelleth — Even now ; the future, shall be, immediately follows. Comp. note on 1 Cor. vii. 37. 3. Be — Lit., shall be; at once a wish and a declaration. [For fjieO' vjxu)v, with you, read fjieO' rj[jiwv, with us. Tisch., Alf.l Comp. 3 John, ver. 2. Gi-ace, mercy, and peace — Grace removes guilt ; mercij, unhappiness ; and pmce implies con- tinuance in grace and mercy. Peace — Even under tempta- tion. The Lord — This is the only passage in St. John's Epistles which applies this title to our Saviour. John usually speaks of him as the Son of God. [Omit KvpCov, the Lord, Tisch., Alf] In truth and love — On the former see ver. 4 ; on the latter ver. 5. Paul generally says faith and love; for truth and faith are sj-nonj^mous ; the Sept. con- stantly expressing both by the same word. Comp. 3 John, ver. 3. 4. J found — A rare rejoicing, rarely found in our days. Of thy children— The foiTU of the Greek (plural rather than dual) implies that Kyria had at least four children. Comp. ver. 1 and 4. John had found these children in the house of their maternal aunt; see ver. 13. As — The rule. 5. Not as though I wrote a neio commandment — Love fills the whole space, as truth requires. 6. His — The Father's, ver. 4. Te should walk — Just before he had said, Let us imlk. Now he uses the second person, corresponding with ye have heard ; that is, from us, the apostles. In it — This verse exhibits a very pleasing inversion of terms. 7. For — The reason why he commands them to hold fast that which they had heard /rom the beginning. [Eather, that of his exhortation to love. Love is the best safeguard against error. Hut.'] Many— See 1 John ii. 18, iv. 1, [For eia-rjkOov, have entered, read i$i]\6av (6ov, Alf.) have gone out. Tisch., Alf] Entered — The world, engrossed with its husks, is averse to God and Christ ; but it is the leaven of Satan which makes it oppose them. Come — Comp. 3 John, ver. 3 ; 1 John, iv. 2. [Better, coming in the flesh ; the great truth 334 SECOND EPISTLE OF ST. JOHN. of the Incarnation, without reference to time. Alf.'] Tim is^A gradation. This very thing stamps the deceiver and antichrist, and none of darker dye than this can be found. A deceiuer— Opposed to God. Antichrist — Opposed to Christ. The warning against (being) Antichrist applies even to women and young men. See ver. 4, 5. Antichrist denies the Father and the Son, and doth not confess that Jesus Christ is come in the flesh. 8. Yourselves — In my absence. pFor a-TroXearp-e, read aTro- Xeaw/jLev, and for elpyacrdfjuOa, read elpydcracrde, and for otTroXa- ^wfxev, read aTvoXdfJijTe. Tisch. Eender, Look to yourselves that ye lose not the things which ye wrought, (but Alf. here reads elpyaadixeOa, we wrought,) hut receive a full reward']. Bengel considers the apostle to have written that ye lose not the things which ye have wrought. The change of persons induces some to read the whole sentence in the first, others in the second person. But — There is no medium in the rewarding of the saints ; they receive either a full reward or none at all ; the sentences before us are directly opposed. We must, however, consider that there are different degrees in glory. Full — In full communion with God. See ver. 9. 9. [For irapafiaivitiv, transgresseth, read irpodyoiv, gdeth before (you). Tisch., Alf] Transgresseth — Perfidiously. [Omit Tov Xpio-Tov, of Christ. Tisch., Alf] The doctrine of Christ — Which shows Jesus to be the Christ, the Son of God. He — And he only. \_Tisch. (not Alf) transposes Son and Father.] 10. Come — As a teacher or a brother. Bring not — By a true profession. This doctrine — That of Christ. God speed — Let him be unto you as a heathen man, whom, how- ever, it is safer to salute ; see 1 Cor. v. 10. The apostle is speaking here of a familiar, fraternal, Christian salutation. Salutations appear to have formerly been very rare amongst the unacquainted and strangers. 11. For — There may be sternness even in love. Is par- taker— In addressing him as one who can obtain joy and salvation while in his antichristian state. [The relations of purer doctrines are of the subtlest. V. G.] ^ct'Z— While on the other hand, partaking in good deeds is blessed Deeds — Opposed to faith and love. 12. Many things — And joyful ones. This was why the apostle only wrote on this occasion what was immediately SECOXD EPISTLE OF ST. JOHN. 335 necessary and urpient. I icoiild not— The very act of writing is not always delij^litfnl to a heart filled with holy affection. With paper and ink — In contrast to face to face. I'he apostle made use of paper rather than parchment for this brief Epistle. 13. Greet thee — The apostle kindly gives the greeting in the children's words. [Slost delightful fellowship. V. G. Omit dft^v, amen. Tisch., Alf] THE THIRD EPISTLE OF ST. JOHN. 1. TJie Elder — There are three parts to this Epistle also : — I. An Inscription, ver. 1-2. II. A Recomjiendation of strangers to their hospitality ; wherein he (a) praises the former good deeds of Gaiu;*, 2-6 ; and {b) gives utterance to his recommendation, combined with reasons and (examples on both sides, 6-12. III. A CONCLVSION, 13-15. To Gains — Caius, the Corinthian, mentioned in Rom. xvi. 23, either identical with Grains, the friend of John, or much resembling him in hospitality ; if the same person, he must either have removed from Achaia to Asia, or John must have sent this Epistle to Corinth. 2. Beloved — This word occurs thrice, ver. 2, 5, 11. Above all things — [Lit., respecting all things]. In all respects. Prosper — In property, etc. Be in health — Of body. As — Where the soul prospers, all things else can prosper. 3. For — A man's spiritual prosperity, which is what is sought for him by the prayers of the saints, is known by his works. I rejoiced — This is enlarged upon in ver. 4. Even as — A declaratory expression. Thou — In contrast to Diotrephes, ver. 9. 4. [Head iv rrj aXtjOaa, in the truth. Tisch., Alf.] .5. Tliou doest faithfully — Thou doest something which I readily promised mj'self and the brethren you would do. Thus, the whatsoever harmonizes. Thou doest — In a labour of love. [For koI els toij?, read koI tovto. Tisch., Alf. Eender, and that (although they, the brethren, are) strangers.] And — And particularly to strangers, which is a maio point. TIIIIW EPISTLE OF ST. JOHN. 337 6. Bi'fore the Church — Such examples are pnl)licly recorded [and in a most familiar manner, V. G.'] as an encouragement. Thou shall do well — A courteous form of exhortation. Oomp. (in pre^^ent and perfect tenses) Luke xx. 80 ; Acts x. So ; Mark vii. 37 ; John iv. 17, xiii. 13 ; James ii. 8, 19 ; 2 Pet. i. 19. Bring forward on their journey — With provisions for the way. See Titus iii. 13. Continue to bestow benefits to the end. After a godly sort — Lit., In a manner ivorthy (f God. lie honours God who honours such as are described in the following verse. 7. [Read tov oi/d/xaros, the name — Without aurov, his. Tisch., Alf^ Name — Supply God's, Lev. xxiv. 11. Comp. James ii. 7. [Kather Christ's. Alf. They ivent forth — -Either as exiles, or to preach the Gospel. V. G.] Nothing — They waived their rights, and either abandoned the reward of their labour, or submitted to the spoiling of their goods. From — Construe with the}' went out. [But it belongs to talcing nothing., as in Eug. Ver. Hut.'] 8. Fellow-helpers — In hindering obstruction to the trutJi. [Rather fellow-helpers (with them) for the truth. Hut., Alf, etc.J 9. Wrote — [Read iypaipd n, I uyrote somewhat (to, etc.) Tiseh., Alf] — Concerning these things. That epistle is not extant. Unto the Church — -Of that place whence those refeiTed to in ver. 7 went out. This meets the possible objection of Gains, " Why do they come unto us?" Who loveth to have the pre-eminence among them — If while the apostle was still alive such a one as T)emetrius could arise, what must not have been the case afterwards ? Us — Who recommend, and those who are recommended. 10. If I come — See ver. 14. I will remember — Lit., I will remind ; that is, I will take cognisance of and mark his conduct in a way to make him feel. Malicious words — ^^'herewith he attempts to excuse himself. Them that icould — That would receive us and them. Casteth out — A piece of great presumption. 11. That tvhich is evil — In Diotrephes. TJi-at which is good — In Demetrius. Is of God — As born of God, who is good. [Omit 81, hut, (in the last clause.) Tisch. Alf. j 12. Demetrius — He appears to have been a hospitable minister. We — I, and those who are with me. And ya hnow — We deceive in no point. VOL. 111. £ 3S^ THIRD EPISTLE OF ST. JOHN. 13. [For ypaeti/, to write (first clause), read ypd\j/ai aou, to write to thee. Tisch., Alf.] 14. Friends — Comp. John xv. 15. A title rare in the New Testament, as having been absorbed in the higher one of brother. Philosophers are in error who suppose no friend- ship to spring from faith. By name — In the same way as if all their names were written. THE EPISTLE OF ST. JUDE. I. Jude — This Epistle consists of three parts :^ I. The lyscRipnoN, vcr. 1, 2. II. The Disctssion, which exhorts to contending for the faith, 3; and, after describing the destruction and the character of the adversaries, 4-16, admonishes the righteous, 17, 18, con- firms them, 19, 20, 21, and instructs them in their duty towards others, 22, 23. III. The Conclusion, with a Doxology, 24, 25. This Epistle accords closely with the Second of Peter, which Jnde seems to have had in view. Comp. ver. 17, 18, with 2 Pet. iii. Peter wrote his shortly before his death ; whence we may infer that Jude lived later than he, and remarked in the Church the downward tendency which Peter foretold. Jude, however, omits some matters, treats others from a different point of view and in different language, and adds others, with evident apostolic wisdom and gradual]}^ increasing sternness. Thus Peter quotes and corroborates Paul, while Jude does the same by Peter. Brother of James — James was the better known as the Lord's brother; therefore Jude modestly describes himself as tlie brother- of James. To them — A periphrasis, or circum- locution, with which that in ver. 4 is contrasted. [For rjyLatr/j.evoi';, sanctified, read rjya-TrrjixevoLs, beloved. Tisch., Alf., etc. So Beng. Render, to the called, beloved in God the Father, and kept for Jesus Christ. Alf] V^ ith this introduc- tion the conclusion ver. 21 corresponds. Preserved — It is a joy to be preserved uninjured for Christ : John xvii. 2, 1 ] , 15; 2 Cor. xi. 2. The language here implies the source and consummation of salvation ; and the passage is calcu- lated to prepare the minds of believers, and prevent their being startled by the mention of such dread evik. z 2 340 EPISTLE OF ST. JUDE. Galled — Such calling is entirely the prerogative of Gud's bounty. 2. Mercy, etc. — In what was a time of misery ; this is why mercy is placed first. See on the mercy of Christ, ver. 21 ; on peace, in the Holy Spirit, ver. 20 ; on the love of God, ver. 21. An evidence for the Trinity. [Better, mercy from God ; peace, resulting from it, among men ; love, the active life of men, proceeding thence. Hut^ 3. [Wliile I ivas giving all diligence, etc. : i. e., while engaged in preparing another, more extensive Epistle (whose loss we have to mourn) he was called away to write this, for a special purpose. De W., etc.] To write . . . salvation — Contrastedwith ordained to . . . condemnation, ver. 4. Of — The purport of this Epistle, see ver. 20, 21. Its commence- ment and conclusion closely agree. Common — Through like •precious faith, 2 Pet. i. 1. This is the ground of mutual exliortation. Salvation — Even severe admonitions are salu- tary. To write unto you and exhort you — Jude considered the hortatory form the one best suited to the period when he wrote ; he makes his exliortation accompany his writing, as a matter of course. The actual exhortation is introduced in ver. 17, 18 ; in the passage before us he states that to be his object in writing. Contend for — Our duty is twofold, to fight vigorously for the faith against its foes, and to build ourselves up in the faith. See ver. 20, and comp. Neh. iv. 10, 17. Faith — ^Whereby we attain salva- tion, ver. 20, 21. Once — That is, once for all; no other faith shall be given : comp. afterward, ver. 5. Delivered — By God. To the saints — To all who are holy thrcjugh their most holy faith, ver. 20 ; construe with delivered. 4. Who tvere before of old ordained to this condemnation — Wjiose coming was predicted (see ver. 17), and the fact of whose having to undergo the punishment we shall presently notice, is clear from the examples long ago recorded of punishment inflicted upon like oti'enders. The i-eference here is not to predestination (concerning which, however, an expression similar to the present occurs, Is. iv. 3, written among the living), but to the prediction of Scripture. Of old — In the time of Enoch, see ver. 14 ; who, if the speaker, was at least not the writer of these words ; and therefore this must be a concise expression for " Who were long ago mentioned by Enoch, and afterwards marked by Scripture.''^ Therefore compare the ungodly with ver. 15. To — In the EPIHTLE OF ST. JUDE. 34I sen.se of so far as recjards. Tltis — An emphatic expression, as if the apostle were already actually witnessing their ]iunishment. The langiiage of Enoch includes all the ungodly of the world before and after the flood. They are all alike as well in character as in punishment. Grace— Of the Gospel. [Omit 0eov, God. Tisclt., Alf. So Beng.] Our — Not of the ungodly. Denying — Compare with this the portents of the early heretics recorded by the fathers. Loi-d — Lit., Master. And Lord — Jude shows that the wickedness of those of whom he speaks assails both God and Christ ; they change the grace of our God into lasciviotis- ness, and den}' our only master and Lord Jesus Christ. This point was overlooked by those who inserted the word God in the second clause ; a passage exactly parallel occurs in 2 Pet. ii. 1, denying the Lord that bought them. 5. [Omit iVas (after etSdras). Also for tovto, this, read ■n-dvTa, all things. Tisck, Alf. Eender, But I loish to remind you, knowing as ye do all things, etc. Eng. Ver. is wrong. Alf] Ye . . . knoio — Lit., You, knowing as ye do. The accusa- tive absolute, as in Acts xxvi. 3. His reason for only ad- monishing them is, that they already know and have learnt it. With this expression that of Peter, knowing this first, etc., corresponds. Once — Once for all, as in ver. 3. Having saved — In contrast to destroyed. 6. Angels — See note on 2 Pet. ii. 4. Wliich kept not — • Therefore they ought to have kept it. Estate — Lit., State of rule ; the state once for all assigned to them, under the Son of God, Col. i. Left — Voluntarily. Their own habita- tion— The glorious one, best suited for them ; contrasted with darkness, further on. He hath reserved — Hath decreed to reserve. Everlasting — A terrible epithet here. Comi>. eternal, vei". 7. 7. In like manner — Lit., In like manner with these, ungodly ones, who shall suffer a like punishment. [Eather, in like manner with the angels, ver. 6. Hut^^ Giving themselves over unto fornication — The Greek word here used is gene- rally applied to a still more abominable lust. Going afiet strange }Zes/t— Unnatural lusts. [Are set forth — (Lit., lie^ are exhibited, Ed.) — Therefore these cities were not situated in, but on the shores of, the Dead Sea. V. G.^ For an cvample .. vengeance — These two words are in opposition; the vengeance which they undergo is an example of eternal fire, as Cassiodorus says; for the actual punishment of 342 EPISTLE OF ST. JUDE. those cities is not eternal. Comp. Ez. xvi. 53, 55 ; 2 Pet. ii.'6. 8. Likewise also — Lit., lAhewise also indeed. The word indeed, not rendered in English version, has a declarative force, instituting a comparison between the impurity of these sinnei's and that of Sodom ; whence the similarity of their punishment is clear, ver. 7. Filthy dreamers — Agitated by impure and confused dreams, whence they conjecture the future. The words in ver. 10, they knoiv not, are equi- valent to this. Comp. Is. Ivi. 10, 11. [The one word ivvTrvcat,6fi€voL, dreaming, very graphically describes the character of the mere natural man, A dreamer fancies he hears and sees many things. He is disturbed by desires, by joy, by pain, by fear, etc. But in such a condition he has no power over himself ; his own ver}'^ condition is like the jDhantom of his dream, sprung from his own imagina- tion. Hence, with the whole force of their reason they are unable to conceive how the children of light, walking in the light, can enjoy true liberty. V. G.'] Dominion — • See note on 2 Pet. ii. 10. 9. Yet Michael — It matters not whether the apostle men- tions this contest as a matter of personal revelation, or of tradition from the elders. It is enough that what he writes is true, and admitted to be so by the brethren. Comp. note on ver. 14. The word yet answers to the word indeed, in ver. 8. See note. The archangel — As the archangel is mentioned only in this passage and in 1 Thess. iv. 1(3 (on the important subject of the resurrection) we have no means of deciding whether there be but one archangel or many. When — At what period, or on what day this dispute arose, is not stated ; it must have been after the death of Moses. With the devil — Against wht)m Michael specially should contend ; comp. Rev. xii. Contending . . disputed — The force of the Greek implies a judicial contest. Ahmit the body of Moses — The language plainly signifies the actual dead body of Moses. In a point full of mystery we have i!o right to strain plain language to our own interpretation. The devil, who hath the power of death, and in virtue of that power, claiming perhaps to obstruct the resurrection of Moses, made some sort of attempt against his body. Durst not — Modesty is an angelic Anrtiie. And on this account a greater victory is granted to Michael ; see Rev. xii. 7. Schottgen quotes from the Synopsis of Sohar: EPISTLE OF ST. JUDE. 343 Man must not rail injuriotisly at t/ie race (i. e. evil spirit) opposed to Jiim. Bailing accusation — See 2 Pet. ii. 11. The Lord — And he alone. The angel assents to his judgineut, by anticipation. Rebuke thee — The prerogative of God. 10. Those things lohich they Icnow not — Lit., As many things as they hiow not. Spiritual things, concerning God and the saints. They know — The word oiSacri, they know, in th-i former part of the verse, denotes a more subtle kind of kuoAvledge than the word l-n-ia-Tavrai, they know, here. Naturally — Concerning natural things, bj'- their i^atural senses, obtaining such knowledge in the natural course of natural desires. The word naturally is opposed to having the Spirit, ver. 19. Tliey corrupt themselves — Comp. next verse. 1 1. Woe f — Jude is the only apostle who denijunces a ivoe, and that only in this one instance, for which he assigns a threefold reason. Peter, equally forcibly, calls the same class accursed children ! Of Cain — Who slew his biother. Ran greedily after — Lit., Save heen poured out ; lilce an un- confined torrent. Of Balaam — The false prophet. The gainsaying of Core — Who thi'ust himself into the priest- hood, 12. Spots — As in the writings of Peter and Jude, there seems a sort of play upon the words dyciTrats, love-feasts, feasts of charity, and dTrarats, deceptions ; so moi-e or less in their use of the words o-7rtAd8es here, and o-TrtAot, 2 Pet. ii. 13. For the former may be taken to mean spots, as the Vulgate renders it ; comp. v. 23 ; but Hesychius, in addi- tion to this sense, interprets it, rocks, surrounded hy tiie sea ; while o-TTiA-tts also means a storm. The reader may take either sense. This metaphor is followed by four others, taken from the air, the earth, the sea, and the sky. Feed- ing . . tcithout fear — Sacred feasts should be observed ivifh fear ; [which is opposed to luxury. V. C]. The act of feasting is not in itself sinful ; it is the feasting without fear which is here blamed. Themselves — Not the flock. Trees ivhose fruit withereth — Lit., Trees in the leafless and fruitless state icherein they appear in late autumn. vVe have here a gradation consisting of four parts ; the first and the second, which depend on the first, referring to the fruit j the third and the fourth, which depend on tV -» third, refeiriiig to the tree itself. Without fruit — Producing no fruit fit for eating. Twice— [Yii'&i, by the seeming death 344 EPISTLE OF ST. JUDE. of winter, then, by real, hopeless death. Alf.']. Entirely dead ; both as regards their original condition, and their condition as Christians. Plucked up by the roots — This is the climax of the gradation. 13. Foaming out — Swollen by abundance. Is. Ivii. 20. Wandering stars — Later ages have discovered that planets (lit., wandering stars) are bodies dark in themselves, hut shining with borrowed light. This fact Jude indicated by the Divine light vouchsafed him; and the subsequent mention of darkness shows that it is not merely wander- ing, but the wandering of stars to which he alludes; comp. 2 Pet. ii. 17. For the same reason we cannot under- stand him to speak of the ignis fatuus. To whom — As before, to the mention of clouds, trees, and waves, so now to that of wandering stars, an appropriate statement of their end is added. 14. Enoch — Who shall say whether St. Jude derived this statement from some ancient writing, or from tradition, or from direct revelation? The seventh — In ver. 4 the anti- quity of this prophecy is shown. It appears to have been the first uttered concerning the coming of the Judge. Between Enoch and Adam only five patriarchs intervened. 1 Chron. i. 1. And the translation of Enoch took place before a.m. 1000 : and this very title was commonly used among the flebrews as appropriate to Enoch. There is mystery, too, in the expression, seventh from Adam ; for in Enoch the sacred number and exemption from death con- curred ; all things which hold the seventh place are highly thought of. From Adam — The first coming of Christ was foretold to Adam ; the second, to Enoch. The seventh from Adam prophesied concerning those things which shall come to pass in the seventh age of the world. Of these — Bengel reads, to these. Not to these only, and not to men only who lived before the flood; for he says all, ver. 15. [Alf. supports Eng. Yer., as above.] The Lord — The name Jehovah was therefore already known in the time of Enoch. With ten thousands of his saints — Lit., With hiy myriads; of angels; see Matt. xxv. 31. 15. Judgment — Enoch looked forward beyond the deltige. Upon all — A general term ; upon all men who have sinned. To convince — This conviction, already existing at the time, shall be consummated in the judgment. All that are un- godly— A particular term. Have spoken — See ver. 8, 10. EPISTLE OF ST. JUDE. 345 Against Mm — Even though the speakers might not havo imagined all their hard speeches [whereby also the Lord's sons and servants are assailed ; see Job xlii. 7 ; Mai. iii. 13. V. G.] to be aimed at him. Ungodly sinners — To be a sinner is bad ; to • be a sinner, sinning without fear, is worse. 16. Murmurers — ^ Against men. Comjplainers — Againsi God. Walking — As concerns themselves, see ver. 18. 17. But beloved — So also, ver. 20. Bemember — Therefore those to whom Jude wrote must have heard other apostles as well as him. Of the apostles — From whose number Jude does not exclude himself; for in the next verse he says they told you, not, they told us. 19. These — Their character proves them to be the persons foretold, ver. 18. TJiat separate themselves — [Omit iavTovs, themselves. Tisch., Alf.] TJiey separate from God, and from lively communion with the church ; yet not from its outward communion ; see ver. 12. Comp. Hos. iv. 14, [Prov. xviii. 1 ; Is. Ixvi. 5 ; Luke vi. 22. V. 6r.]. Sensual — Pervaded by mere animal life, without the spirit. Not having the spirit — Therefore the spirit is not an essential part of man. 20. But — Separating, and building up yourselves, are oppo- sites, as are also sensual, and in the Holy Ghost. Most holy — Than which nothing can be more holy. This superlative in the singular ninnber has a strong hortatory and per- suasive force. Praying in the Holy Ghost — See Eph. vi. 18; Zech. xii. 10 ; John iv. 24. Jude mentions the Father, the Son, and the Holy Ghost, as well as faith, hope, and love, in this and the next verses. Praying — Zeal is required of the righteous, but still more prayer, as a means of obtain- ing Divine help. 21. Yourselves — He only who defends himself can pre- serve others. See next verses. Looking for — Those who fortify themselves can wait with confidence. Mercy — A contrast to fire, ver. 23. Unto — ^ Construe with looJcing for. 22. [This verse should read, koI ovs (j-Iv iXey^ere SiaKpLvo- fievovi, and some indeed convict when contending tcith you. Tisch., Alf. So Beng., rendering differently.] And — He who has provided for his own safety, may take measures for the safety of others. 22, 23. [The true reading is o&s 8e croj^eTe ck irvpbs apird- 346 EPISTLE Olf ST. JUDE. ^oKTcs" ov'i Sc cXceiTc Iv o), ivise ; also after aoiTrjpL rjfjiwv, our Saviour, add Slol ^Jqaov XpLaTov tov Kvptov rj/xwy, through Jesus Christ our Lord. Also omit the first koI, and; and add after i^ovata, power, Trpo Trai/ros tov ataJvos, hefore all time (^and now and, etc.) Tisch., Alf.'\ Glory and majesty — Eefer this to tlie only God. Dominion and power — Kefer this to him that ia able. THE REVELATION OF ST. JOHN THE DIVINE. INTRODUCTORY REMARKS. The following interesting account of Bengel's laboiirs on the Apocalypse Ave t;<.ke from Liicke, ' Versuch einer Vollstaiid. Einleitung,' etc., p. 547 etc. : — " That school of interpretation which finds in the Apocalypse the history of the Church, culminated, in learaing and spiritual insight, in the labonr.-> of Bengel. His system, as set fortli in several works, but chiefly in his German Commentary on the Apocalypse (tlie Gnomon being devoted to tlie exposition of the words and a random gleaning of thoughts), is briefl}^ this. " He assumes that, in spite of tbe multiplicity of failures hitherto, it is possible to expound the Apocalypse correctly, even before it is entirely fulfilled. Perhaps, he says, the course of time will still make it clearer; and each age does its pait by throwing such light on the present and future from this prophecy as its own need requires. Yet each expositor ought to follow up diligently every ray of this light, collect them with care, and watch in humble patience for what God will reveal to him. The main points to be regarded are the facts and the numbers. It cannot be for nothing that twenty definite numbers are determined in this boc)k. "Without disregarding the grammatical and historical side of the interpretation, which he treated with skill and elegance in the Gnomon, and without neglecting the intimate mutual connection of the visions in this book, which form, if we may so say, the network of its plan, he yet thought the most important task to be the explana- tion and application of its prophetic sense and the deci- phering of its chronology : as well that of the ]iredictions already fulfilled, as that which is yet future. He brc ught to this task wonderful resources of knowledge and intel- lect ; but how sad it is that a spirit so noble, so richly 348 BEVELATION OF ST. JOHN. endowed in many things, so far in advance of his age, should in this respect be so enslaved by it as to waste such vast scholarship, labour, and genius on what, after all, was only a huge error. " The main features of his chronology are these. The Apocalypse has seven names for periods of time : liour. day, month, year, time (/caipos), period (^poVos), age or era (aiwv). The first point iis to distinguish where the Apostle speaks of common time, and where of prophetic time ; the next, to find a key to the length of prophetic time. The latter he finds in ch. xiii. 18, where he understands 666 years of common time to be named as the explanation of the forty-two months of prophetic time (vei-, 5). Dividing 666 by 42, he has fifteen and sixth-seventh years for the value of a prophetic month ; i. e., a prophetic day is about half a year. Again, comparing this 666 with the 1000 years of ch. XX., the proportion being nearly 2 : 3, he assumes that it must be exactly this, and so makes the 666 stand for 666 and two-thirds. Dividing this by 666 (or 1000 by 999) the result is one and one nine-hundred and ninety -ninth. From this he deduces the Apocalyptic century (111 of these units) to be 111 and one-ninth. On this basjs he reckons the short time (ch. xii. 12) as 888 and eight-ninth years ; the no more ... a time (time no longer, x. 6), as be- tween 999 and nine-ninths and 1111 and one-ninth; and even the era, amv {eternity), as 2222 and two-ninths. This was the key by which he fancied himself able to open not only the previously fulfilled predictions but the Apoca- lyptic future. " Among the results of his system were these. The final rage of Antichrist for three and a half years extends from A.D. 1832' to A.D. 1836. The fight with the beast from the abyss, and his overthrow by Christ's appearing, were to occur on June 18th, 1836. From then to 2836 Satan was to be bound, and then loosed for a season, until 2947. From A.D. 2836 to 3836 would be the millennial reign of Saints in heaven, and the latter year the date of the end of the world and the last judgment. All this was to Bengel no play of fanc3% but the solemn pursuit of truth under a sense of duty. It is strange Avith what mingled modesty and confidence he contemplates this system. But he admits that if the year 1836 should pass without remark' able changes there must be a fundamental error in it. INTRODUCTION. 349 " It were wrong to ridicule the mistakes of such a noble Christian spirit, to whom Theology aud the Church owe so ranch. We can only regret that his age was unripe, and could not show him that his principles and method were wholly wrong. As it was, his work was the occasion of many others : some opposing him, but rarely on general exegetical grounds, others striving to develop and complete his system. Its influence was not limited to the learned, but was greatly felt among the people, and extended beyond Germany, especially to England, where it seems to have given rise to an extensive literature. But since the middle of the 18th century the tendency of interpre- tation of the Apocal^^pse in the Evangelical C'hurch of Germany has been very dilferent. Weary of the fanaticism that grew out of the current interpretations, and carrying out the free Protestant spirit more and more as science and thought advanced, expositors have adopted it as a fundamental principle that every Biblical prophecy is to be interpreted historically ; that is, according to the views and the perspective of events that were historically conceivable at the- time it was written. As this piinciple and the word of Christ, ' It is not for you to know the times or seasons, which the Father hath kept in his own power,' meet and refute the obtrusive and curious chropological exposition, the understanding of the Kevelation has become continually simpler and surer." — Pp. 547-554. The Editors of the present editiun of the Gnomon have, after long consideration, resolved not to reproduce Bengel's speculations upon the fulfilment of the Apocalypse. Their readers will find in the above passage the chief reasons which have induced them to take this step. At the same time many valuable critical and exegetical remarks, which have no bearing upon the author's scheme of interpretation but which tend to elucidate very clearly the sense of the sacred writing, have been incorporated into the comment Avhich they here substitute. Among English writers on the Apocalypse the most recent is Dean Alford (Greek Testament, etc., vol. iv., Part II., London, 1861). Adopting no s/ys/em of interpre- tation, he endeavours to follow the indications of the text and the analogies of Scripture, gathering all the light he can find, and fieuly acknowledging obscurities aud difficulties wherever they occur. The result has less 350 REVELATION OF ST. JOHN. apparent completeness than those commentaries which square all things to a pre-conceived plan. While he does not reject tne Church-history view so decidedly as Liicke (quoted abo^e). Duster dieclc, De Wette, etc., he is quite free from the enthusiasm that is continually reading contem- porary events in the words of St. John. We have freely used Alfuid's Commentary in our additions to the Gnomon, and, for the convenience of our readers, s^ubjoin the leading canons of interpretation (condensed in language) on which he insists in his Introduction. It will be seen that oixr own opinions are in many cases very different from those of the Dean ; but as in every instance we give our reasons for the belief that is in us, the reader will be able to form his own conclusions : — " There is obviously a close connexion between the Apocalypse and our Lord's prophetic discourse on the Mount of Olives. The more deeply we consider this, the firmer will be our conviction that the two must correspond in detail. Thus Matt. xxiv. becomes, as Williams says, ' the anchor of Apocalyptic interpretation : ' and, indeed, the touchstone of Apocalyptic systems. Its guidance must be followed in interpreting the seals, and ' he that goes forth conquering and to conquer ' must be Christ. " The sixth seal cannot belong to another period than the close approach of the great day of the Lord. Hence Mr. Elliott's historical system, which requires it to mean the downfall of Paganism under Constantino, is inap plicable. " As the seven seals, so the seven trumpets and the seven vials run on to the time close upoji the end. This is shown unmistakably at the end of each series. (See ch, X. 7, xi. 18, xvi. 17.) " In ch. xii., all Scripture analogy, and that of this book itself (comp. ch. xix. 15), requires that the man-child who was to rule all nations be understood of our incarnate Lord, and of no other. " The word angel throughout the book always means angel : never our Lord, never a mere man. The seer care- fully distinguishes the Divine Persons from the ministering angels." — Pp. 249, 250. INTRODUCTION. 35 1 THE TEXT. Beiigel proceeds to speak of his labours in revising the text of this book, a work which has been done by later scholars with far greater advantages. The following sum- mary of the history of the text is abridged from the 4^2^"- ratus Criticus, another work of Bengel : — " Erasmus, by his own admission, had but one Greek manuscript on the Apocalypse, by John Capuio [Keuchlinj, the text being scattered through the commentary of Andrew of Caesarea. From that, he says, I had the words of the text written down. [In not a few places he clearly took the com- mentary for the text and thus inserted readings foujid in no Greek manuscript. Treg.'] And, that being imperfect, he supplied the deficiencies of its text from the unrevised Vulgate, in a hasty manner, and, from the fact of his altogether undervaluing the entire book, did this with anything but the greatest care. Stephens the printer, albeit a man of learning, being overwhelmed with occupation, evidently printed the text of Erasmus word for word ; especially that of his last edition, which is the one gene- rally followed. But before the time of Erasmus and Stephens, that is, previous to the Eeformation, another remarkable text, which must not be disparaged, and which bears the strongest testimony against the papacy, appeared in the Complutensian edition in the very heart of Spain, and was widely distributed through other parts of Euiope. Subsequently to this the Oriental languages and codices were more extensively studied ; and the original Latin version (whence I obtained the gleanings in my ' Appa- ratus Criticus') was restored; the works of many Greek and Eoman fathers, containing confident and c:.. pious quotations from the book of Eevelation, were brought to light and verified; man}'- and various Greek manuscripts on the Revelation, previously little known, were compared ; and of two of these which came into my possession one fortunately contained Alexander of Caesarea's commentary, by the aid of which I was enabled to se& exactly where Erasmus was right and where he was wrong. " Another most important point is, the Alexandrian Codex 352 BEVEL ATION OF ST. JOHN. (acknowledged by all true critics to be incomparable fur age, genviineness and authority) has been brought into the \Vest, All these later aids provided by God, Erasmus and Stephens, if alive to-day, would welcome with wonder and delight, in a very different spirit from their followers, and both would declare the purest text of the Apocalypse to be, not those editions published by themselves undei such disadvantages, and scrupulously reprinted by their followers, but both classes of editions conjointly, supported by the general voice of Christian antiquity and the pith of its writings. It is on such foundations only that my criticism is based. By this means not only many passages, which, though of secondary consequence, are by no means insignificant, but also some of the utmost importance, as regards the Divine economy, are restored to the iVpocalypse by the Eoyal Proclamation of Jesus Christ to them that love His appearing." [Yet the common Greek text of the Apocalypse, and that to which our Authorised Version corresponds, are essentially the same as that of Erasmus, and contain readings, at least in the last six verses, which have no foundation but his rendering into Greek from the Latin Vulgate. Treg., etc.] THE PLAN OF THE WOEK. It will be observed that the construction and arrange- ment of the Apocalypse, as we present it, differs considerably from the various editions of that work which have hitherto been published. We have divided it into three parts, the first of which is a new version of the sacred text founded upon the best authorities, and arranged according to sub- jects. The second contains the evidence, showing in what respects the prophecy has been already fulfilled, or is in the course of fulfilment ; while the third part is a grammatical and expository comment upon every passage that seems to neod explanation. We now proceed to say a few words respecting the prin- ciple upon which the following translation has been drawn up and arranged : — INTRODUCTION. 353 1. We have made as few changes as possible in the Authorised Version, only such in point of fact as are abso- lutely necessary, an'i we have striven not to be pedantic. The reader will observe that the same Greek word is always, as far as accuracy will allow, rendered by the same English word ; for there is in the Eevelation this very remarkable feature : — It not only refers to and expands many parts of the older prophets, but it also in many places refers backward to itself, having certain catch words (as a learned commentator has somewhere called them), but having also more than that. 2. The arrangement of chapter and verse has been done away, and the text is printed by subjects. The chapter and verse, however, are given in the margin, and the whole is separated very distinctly by headings and breaks. The plan of the book will thus be found very simple. It will appear clearly to the eye, and so help the mind. Had this ai-rangement been adopted from the first, many great mistakes in the intei-pretation would never have been made. A strong example of the vast importance of a correct arrangement may be perceived if we compare ch. ix. 12 with ch. x. 6, 7, and ch. xi. 14. The following epitome will be found useful to the under- standing of this prophecy. I. General Introduction. Ch. i, II. Epistles to the Seven Churches. Ch. ii. iii. III. Introduction to the prophetic portion. Ch. iv. v, IV. The prophetic portion, consisting of five principal divisions or parts : — a. The First Part containing a continuous stream of prophetic history, from the date of the Eevelation, i. e., from the conclusion of the first centuiy to the time of the end, or the triumph of Christ. Ch. vi. vii. viii. ix. x. xi. (3. The Second Part. — Allusion having been made briefly in the First part (xi. 7) to a certain persecuting power called the Beast from the Abyss, who should make war on the saints of Christ, and for a time prevail against them, and also to certain judgments to be executed upon him by Christ on that account (xi. 18), the history of the Beast from the Sea, or the Abyss,* is now more fully given, beginning from the cause which gave rise to him (ch. xii.), * Proved by Elliott to be the same power. VOL. III. 2 A 354 REVELATION OF ST. JOHN. and brought down to the vintage or treading of the -wine- press, the same period as that reached by the First Part. Ch. xii. xiii. xiv. y. The Third Part. — Allusion having been made, both in the Second and Third Parts (xi. 15-19, xiv. 9-20) to a time of Judgment on the Beast from the Abyss, the history of this judgment is more fully entered on under the emblem of seven vials full of the last wrath of God, and the prophecy brought down to the same point as before. Ch. XV. xvi. Comp. xi. 18, and xvi. 1 ; xi. 19, and xv. 5 ; xi. 19, and xvi. 18 ; xi. 19, and xvi. 21. 8. The Fourth Part. — Allusion having been made both in the Second and Third Parts (xiv. 8, xvi. 19) to Great Babylon and the Judgment to be executed on her, an explana- tion of what is to be understood by Great Babylon, and a detailed account of the judgments she is to undei'go, are given at large to the apostle by one of the angels of the seven oials of the last wrath of God ; and the prophecy is not only brought down to the treading of the wine-press, the same period as under the former part, but in the twentieth chapter is carried onwards through the millennial reign of Christ to the final judgment of quick and dead. Ch. xvii. xviii. xix. XX. e. The Fifth Part. — Allusion having been made in the Fourth Part to The New Jermalem, or the Bride, the Lamb's wife, an account is given at large of this new and trium- phant condition of the Church of Christ to the apostle by one of the angels of the seven vials of the last wrath of God, and the whole is wound up with the prayer, " Come, Lord Jesus. Even so, Amen." Ch. xxi. xxii. PRELIMINARY OBSERVATIONS. The revelation was shown to the Apostle John within a century after the first coming, rejection, death, resur- rection, and ascension of the Lord Jesus Christ to the right hand of God. ITie great object of it is to lead the thoughts and desires of men to His second coming; to show His government of the Church and of the world in the mean- Avhile; and to encourage His people patiently to look an*^ wait for His final triumph, and theirs with Him. This is why we find so many allusions in it to that coming, 'ipxeruu^ o ep;)(o/xei.'o?, ep)(^ov, He comes, He loho is coming, Gums, Lord ! INTRODUCTION. 355 It was not given to make us pi-ophets Cas is remarked, if our memory serve us aright, by Sir J. Newton), nor to show our foreknowledge, but His. Kone is worthy to unseal the future, nor to unfold the great purposes of God but He. There is nothing more calculated to impress modesty and humility on those who would enter on the study of it than this solemn warning at the thret^hold. Even the apostle who had lain in the bosom of the Lord was reminded of this when he was called up in the Spirit intd heaven, there to see and to record visions for the benefit of the Church. Many liave too much forgotten this, and brought the study of the Eevelation into discredit witli some of their fellow-men. Conflicting systems of interpre- tation have done the same. But none of these errors, nor all the rashness of hasty judgments, can make of no efl'ect this declaration of the Holy Spirit, — " Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things which are written therein." Thei-e is a stamp of heaven upon it, and a fund of instruction in it for every Christian heart. The most unlettered have drunk at this fountain and had their eyes opened and their spirits refreshed ; while at the same time it abounds in matter foi- the most cultivated minds, and for those most versed in the great events which concern the Church and the world. Theie is, however, a danger in these studies of uiistaking knowledge, which makes one think oneself wiser than one's neighbour, for faith which works by love and looks for Christ's coming. But the book itself contains a cor- rective for this ; there is no part of Scripture wherein all honour, and power, and might, and wisdom, are as- cribed so often and so entirely to the Lord. There is always a danger also of giving a disproportionate importance to what relates to our own times. For this also the Kevela- tion co]itains a corrective ; for it unfolds the vast plans oi' God from the time of the last apostle to the second coming of the Lord. But it contains many lessons of the deepest, importance besides these. At its veiy commencement it shows to the ages of sufferei's who were to be, ere Christ should come, the beloved apostle, their companion in suffering, and in the patient waiting for His kingdom. And far more than this, at its commencement also, it biings before the mind the Lord Himself, the greatest of sxitierers, 2 A 2 356 REVELATION OF ST. JOHN. and the most faithful of witnesses, who was dead, as now alive ; . declaring His knowledge of His people's sufferings, and encouraging them to be faithful unto death, as He had been, that they may reign with Him, as He reigns with the Father. At the very opening, and as a necessary and fit introduction to all that follows. He is brought before us as the Son of Man, the first fruits of the resurrection ; as He who loved us, and shed his blood to wash away our sins ; as He who is to come in the clouds of heaven, when every eye shall see Him ; as He before whom all nations shall bow down ; as the first and the last, who was, who is, and who is to come ; as having all power and might : as our great and eternal High Priest, with hair as white as snow ; as the Searcher of hearts, whose eyes are like a flame of fire ; as able easily to tread down and destroy all opposers, having feet as of fine and solid brass, which has been made to glow in the heat of a furnace : His voice like mighty and irre- sistible waters ; His word like a sharp two-edged sword, penetrating what no weapon of earthly temper can reach, the inmost thoughts and intents of the heart : the visible glorj^ and majesty of his person like the sun shining in its greatest intensity, so that none can behold it of them- selves. He is shown to us as the careful, watchful ruler ol all Churches, walking about among them throughout all ages, and at all times ; holding their ministers in His hands, to make of them what He pleases, and to dispose of them as seems good to Him, and having the Spirit of God to pour out on them, that their light may shine to the glory of God ; as full of tenderness to His people ; in John, as an example, laying His hands on them, and taking away their fears, when they shall see Him in His glory ; as knowing all that concerns them, their declensions, their troubles, their sufferings for His sake, their struggles and difficulties ; en- couraging them to hold fast, to be firm, and to conquer, for He is soon coming to give them their reward, and make them partakers with Him in His kingdom. A further solemn and fitting introduction is that wherein the beloved disciple, suffering for the truth, is called up in the Spirit into the heavens to behold what is passing there ; the throne and Him that sat on it ; the rainbow around it, the promise of no further judgments tJiere ; the twenty- four elders peacefully seated on their thrones of glory INTRODUCTION. 357 round about it, and crowned as victors ; the lightnings and tlie thunders of God's displeasure, which were after- wards to be seen falling in judgments on the earth, and are here seen to issue from His throne ; the Spirit distii- buted from thence through all time to all churches, as He who has the distribution in His hands shall choose ; the four living creaturts or companies of the redeemed in heaven, each different from the other, yet all vigilant within them- selves, all watching the unfolding of God's purposes, all looking for the final triumph of their Lord, and theirs with Him ; always full of thankfulness and of praise ; all they, and all the elders blessing Him that sat on the throne, and the Lamb slain for them, giving Him all the praise and the honour, and acknowleilging Him as the source of all strength, and the alone cause of theii- Siilvation ; all falling down with one accord and worshipping before the throne ; and then, as the Lamb unfolds the first seals one after the other, repeating the burthen of the whole book, " Come ! " tiU a body of sufferers for the truth on earth cry in their turn, " How long, O Lord, holy and true, dost thou not judge and avenge our blood ? " and they are told to wait till another body of sufferers should be complete, who should come triumphant out of a yet gicater tribitlation, bearing witness for Christ unto death as they had done. Such are the thoughts and feelings suggested to us ; thoughts which should bear us onward on entering u]3on the study of this book of the Kevelation of Jesus Christ, and which should be carried throughout it, till with its last words all learn to say, " Come ! even so, 0 Lord Jesus." Some deny that any part of the book of Eovelation has a relation to the events of earthly kingdoms ; but this is quite against the analogy of the older Scriptures as regards the great empires which were brought into contact with the Church of God ; and what is far more, it would take from our view the history of Christ's rule at the right hand of power for these 1800 years ; it would make all prophecy begin when He comes, whereas on the contrary, He is shown as King of kings, and Lord of lords, the governor of the world as well as of the Church ; ruling all nations, breaking kingdoms to pieces, overthrowing kings and judges of the earth as He thinks fit, if they oppose Him and His will, and persecute His people. He is seated at the right hand of power, to do with all churches also as He deems good ; 35^ BEVEL ATI ON OF ST. JOHN. combining all events in one great and progressive plan, which He is carrying out to His final and complete triumph. Here then is history written by the finger of God, and the light in which the great events of the Church and of the world are looked on by Him. The book of the Eevelation is not only full of references to the Old Testament proj)]Lets—io Isaiah, to Jeremiah, to Ezekiel, to Daniel, to Zeehariah — but it also contains in many cases a fuller expansion of what they were permitted to see and record. It is full of references to itself. Many words and expres- sions found in one part are repeated in another, like a play of electric light, backwards and forwaids, a lepetitiou which, when attended to, makes the whole as well as the parts clearer ; or connecting one part with anothei-, like the links of the tabernacle curtains, and so showing where they refer to the same events. It abounds in pointed allusions to the circumstances and to the prevailing errors of the times of which it speaks, and especially in allusive contrast. it has many emphatic icords and expressions, by which allusive contrast is signified. These should be carefully sought out by the diligent student, and reverently heeded. They will be printed here in spaced type, e. g., These, Their, x. 3 ; xiv. 4. The decree of Frederick II. against heretics. Hi sunt lupi rapaces, Hi sunt angeli pessimi Hi sunt, &c., may be adduced as a striking instance of what we mean. ( p. Eev. xiv. 4. It is confessedly a boolc of symbols. The reason for employing such in prophecy is obvious. In interpreting them the simple rules which common sense dictates should be attended to. Their uieaning should be sought either in their use in other parts of Scripture ; or in the analogies of the older prophets ; or in the prevailing thoughts, feelings, and customs of men at the time which they ai'e supposed to describe ; or in the common use of such symbols by histo- rians of repute, or by men in general. The same symbols should, as a rule, be always interpreted in the same way. Into the question of the genuineness and authenticity of the Revelation we shall not here enter. The slow reception of the book hj some of the early Churches, showed caxition as to the canon, and only adds strength to its final acceptance by all. There can be no well founded doubt on these points. INTRODUCTION. 359 The dale. — 'J'ho reader will find an excellent article in Smith's ' Dictionary of the Bible ' on the Eevelation, which briefly despatches the question of the date and the schools of interpretation. The whole subject is fully discussed in Elliott, with whom Alford agrees. The old opinion of the ] )onutianic date would never perhaps have been questioned, t'ut for the purpose of helping out a wrong theory of inter- pretation. One exception, however, we must take to the article in Smith, and in a few brief words expose the errors advocated towards the conclusion of the part on the schools of interpretation. The writer well and briefly despatches the praaterist and futurist schools, and advocates, with reason, the continuous historical sense ; but then he would apply Lord Bacon's theory of double and even multitudinous fulfil- ment to the case of the Revelation. This is obviously erro- neous where a Icmg series of events is prophesied. There can be no double fulfilment in such a case as that ; at least all probability is against it. \\ ho ever thoiight, for instance, of attributing double fulfilment to Dan. ii., Dan. xi. ? The theory of double fiilfilment in the case of many of the Psalms, &c., may be held safely, and is just, because in these and in other examples we have typical men, some of the leading events in whose lives foreshadowed Christ. So Babylon's idolatry and destruction may be typical of those of Kome ; but there is a broad distinction between these cases, and a long detailed prophecy of events, which were plainly to succeed each other. It is then a false application of a sound theory to employ this principle in the interpret- ation of the Apocalypse. 360 REVELATION OF ST. JOHN. PAKT I.— EEVISED TRANSLATION. Passages in square hrackeis imply that there is some doubt as to th« reading : and that the enclosed words appear to us the most correct — Ed. GENERAL INTRODUCTION.— Chap. I. I. The Eevelation of Jesiis Christ, wMcli God gave unto him, to shew unto his servants things which must shortly come to pass ; and he sent and signified it by his angel unto his 2 servant John : Who bare record of the word of God, and of the testimony of Jesus Christ, whatsoever things he saw. 3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written 4 therein : for the time is at hand. John to the seven churches which are in Asia : Grace be unto you, and peace, from him who is, and who was, and who cometh ; and from the seven 5 Spirits which are before his throne ; And from Jesus Christ, the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. Unto him that loveth us, fi and washed * us from our sins in his blood. And made us a kingdom — priests unto God and his Father; to him he the 7 glory and the might for ever and ever. Amen. Behold, he cometh with clouds ; and every eye shall see him, and they which pierced him : and all the kindreds of the earth 8 shall wail because of him. Even so. Amen. I am Alpha and Omega, saith the Lord God, who is, and who was, 9 and who cometh, .the Almighty. I John, who am your brother, and companion in the tribulation, and kingdom and patience in Jesus, was in the isle that is called Patmos, for the word of God, and the testimony of Jesus. 1'^ I was in the Spirit on the Lord's day, and heard behind 1 1 me a great voice, as of a trumpet, Saj^ing, What thou seest, * Others /reed. — Ed. BE VISED TBAKSEATION. 361 write in a book, and send // nnto the seven churches ; unto Ephesiis, and unto Smyrna, and unto Pergamos, and unto Thy- atii-a, and unto Sardis, and unto Philadelphia, and unto I.ao- dicei. And I turned to ^■ee the voice that was speaking with 12 me. .\nd being turned, I saw seven golden candlesticks ; And 1 '■> in the midst of the candlesticks one like unto a Son of man, clothed with a garment down to the feet, and girt about the paps wath a golden girdle. His head and his hairs were 14 M'hite as white wool, as snow ; and his eyes loere as a flame of fire ; And his feet like unto fine brass, as if they had been 1 ."> rendered fiery in a furnace ; and his voice as the sound of many waters. And he had in his right hand seven stars: 1(; and out of his mouth went a sharp two-edged sword : and his countenance icas as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he 1 7 laid his right hand upon me, saying. Fear not ; I am the first and the last And the living one ; and I was dead ; and, 18 behold, I am alive for ever and ever ; and have the keys of death and Hades. Write therefore the things which thou 1'.' sawest, and the things which are, and the things which are to be after this ; The mystery of the seven stars which thou 20 sawest in my right hand, and the seven golden candlesticks. The seven stars are angels of the seven churches ; and the seven candlesticks are seven churches. EPISTLES TO THE SEVEN CHUECHES.— Chaps. U., III. Unto the angel of the church in Ephesus write; These II. things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candle- sticks : I know thy works, and trouble, and thy patience, 2 and how liiou canst not bear them which are evil : and thou didst try them who call themselves apostles, and are not, and didst find them liars : And hast patience, and didst 3 bear for my name's sake, and hast not been wearied. But 4 I have this against thee, that thou hast left thy first love. . Eemember therefore from whence thou art fallen, and repent, o 362 BEVEL ATI ON OF ST. JOHN. and do the first works ; or else, I am coming unto tliee, and i will remove thy candlestick out of his place, except thou T) repent. But this thou hast, that thou hatest the deeds of the 7 Kicolaitanes, which I also hate. He that hath an ear, let him hear what the Spirit saith unto the churches ; To him that overcometh will I give to eat of the tree of life, which is in the paradise of [my] God. 8 And unto the angel of the church in Smyrna write ; These things saith the first and the last, which was dead, 0 and came to life ; I know thy tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say that it is they who are Jews, and they are not, but are 10 the synagogue of Satan. Fear none of those things which tliou art to suffer : behold, the devil is to cast some of you into prison, that ye may be tried ; and ye shall have tribu- lation ten days : be thoa faithful unto death, and I will give 1 1 thee the crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches ; He that over- cometh shall not be hurt of the second death. ] 2 And unto the angel of the church in Pei'gamos write ; These things saith he which hath the sharp sword with two 1 3 edges ; I know where thou d wellest, even where Satan's throne is : and thou boldest fast my name, and didst not deny my faith, even in the days of Antipas, lolio was my witness, my faithful one, who was slain among you, where Satan dwelleth. 14 But I have a few things against thee, [that] thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15 So hast thou also them that hold the doctrine of the Kico- 1 6 laitanes in like manner. Eepent therefore ; or else, I am coming unto thee quickly, and I will fight against them with 17 the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches ; To him that over- cometh will I give of the hidden manna, and will give him a white stone, and on the stone a new name written, which none knoweth savins; he that receiveth it. BEVISED TRANSLATION. 363 And unto the angel of the church in Tliyatira write ; 13 These things saith thcr Son of God, who hath his eyes as it were a flame of fire, and his feet are like fine brass ; I know H) thy works, and love, and faith, and service, and thy patience ; and thy last works to he more than the first. But I have 20 against thee, that thou suft'erest that woman Jezebel, which iialleth herself a prophetess, and teacheth and deceiveth my .servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent, and she willeth 2 1 not to repent of her fornication. Behold, I do cast her into 22 a bed, and them that commit adultery with her into great tribulation, except they repent of her deeds. And I will kill 23 her children with pestilence ; and all the churches shall know that 1 am he which searcheth the reins and hearts : and I will give unto every one of you according to your works. But to you, I say, the rest that are in Thyatira, as many as 24 have not this doctrine, which have not known the depths of Satan, as men say ; 1 do put upon you none other burden ; 25 but that which ye have hold fest till I have come. And he 26 that overcometh, and keepeth my works unto the end, to him will I give power over the nations : And he shnll rule them 27 with a rod of iron; as the vessels of a pottei .le broken to shivers : as I also have received from my Father. And 128 will give him the morning star. He tlmt hath an are, let 29 him hear what the Spirit saith unto the churches. And unto the angel of the church in Sardis write ; These III. things saith he that hath the seven Spirits of God, and the seven stars ; I know thy works, that thou hast a name that thou livest, and yet thou art dead. Be watchful, and 2 strengthen the things which remain, that were about to die : for I have not found thy works complete before my God. Remember, therefore, how thou didst receive and hear, and I) hold fast, and repent. If therefore thou shalt not watch, I will come [upon thee] as a thief, and thou shalt not know what hour I will come upon thee. But thou hast a few names 4 in Sardis which defiled not their garments ; and they shall walk with me in white : for they are worthy. He that over- 6 364 REVELATION OF ST. JOHN. Cometh, sliall thus be clothed in white raiment ; and I will not blot out his name out of the book of life, and I will confess his name before my Father, and before his 6 angels. He that hath an ear, let him hear what the Spirit saith unto the churches. 7 And unto the angel of the church in Philadelphia write ; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and none 8 shall shut; and shutteth, and none openeth; I know thy works : behold, I have set before thee an open door, which none can shut : for thou hast a little strength, and didst keep 9 my word, and didst not deny my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and they are not, but do lie ; behold, I will make them to come and worship before thy feet, and to know that I loved 10 thee. Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, which is to come upon all the world, to try them that dwell upon the ].l earth. I am coming quickly: hold that fast which thou 12 hast, that none take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out : and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which Cometh down out of heaven from my God : and my 13 new name. He that hath an ear, let him hear what the Spirit saith unto the churches. 14 And unto the angel of the church in Laodicea write ; These things saith the Amen, the ftiithful and true witness, 1 5 the first of the creation of God ; I know thy works, that thou art neither cold nor hot : I would thou wert cold or hot. 1 6 Thus because thou art lukewarm, and neither hot nor cold, I 17 am about to spue thee out of my mouth. Because thou sayest, I am rich, and have become enriched, and have need of nothing ; and knowest not that if ever any one were wretched, it is thou, and miserable, and poor, a\id blind, and 18 naked : I counsel thee to buy of me gold tried in the fire, that thou mayest be enriched, and white raiment, that thou REVISED TRANSLATION. 365 mayest be clothed, and that the shame of thy nakedness do not appear ; and to anoint thine eyes with eye salve, that thou mayest see. 1, as many as I love, I rebuke and chasten: 19 be zealous therefore, and repent. Behold, I stand at the 20 door, and knock : if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcome th will I grant to sit with 21 me in my throne, even as 1 also oveicame, and am set down with my Father in his throne. He that hath an ear, let 22 him hear what the Spirit saith unto the churches. INTRODUCTION TO THE PROPHETIC PORTION. Chaps. IV., V. After this I saw, and, behold, there was a door opened in IV. heaven : and the first voice, which I heard as it were of a trumpet talking with me, which said. Come up hither, and 1 will shew thee the things which must be hereafter. Imme- 2 diately I was in the Spirit : and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was in 3 appearance like a jasper and a sardine stone : and tliere ivas a rainbow round about the throne, in appearance like unto an emerald. And round about the throne tcere four and twenty 4 thrones : and upon the thrones I saw four and twenty elders sitting, clothed in white raiment ; and on their heads crowns of gold. And out of the throne proceed lightnings and voices 5 and thunderings : and there loere seven lamps of fire burning before the throne, which are the seven Spirits of God. And 6 before the throne there was as it were a sea of glass like unto crj'stal : and in the midst of the throne, and round about the tin-one, were four living creatures full of eyes before and behind. And the first living creature ims like a lion, and the 7 second living creature like a bullock, and the third living creature had a face as it were of a man, and the fourth living creature was like a flying eagle. And the four living 8 creatures had each of them six wings round about him ; and they are full of eyes within : and they rest not day and 366 REVELATION OF ST. JOHN. night, saying, Holy, holy, holy. Lord God Almighty, which 9 was, and which is, and which is to come. And whenever the living creatures shall give glory and honour and thanks to him that sitteth on the throne, who liveth for ever and ever, 1 0 The four and twenty elders shall fall down before him that sitteth on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, 0 our Lord and God, to receive the glory and the honour and the power : for thou hast created all things, and because of thy will they were, and they were created. V- And I saw on the right hand of him that sat on the throne a book written within and on the backside, 2 sealed with seven seals. And I saw a mighty angel pro- claiming with a loud voice, Who is worthy to open the 3 book, and to loose the seals thereof ? And none in heaven, nor in earth, neither under the earth, was able to open the 4 book, neither to look thereon. And, as for me, I wept much, because none was found worthy to open the book, neither to 5 look thereon. And one of the elders saitli unto me, Weep not : behold, the Lion of the tribe of Judah, the Root ol David, prevailed to open the book, and the seven seals 6 thereof. And I beheld in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horus and seven eyes, which are the [seven] Spirits of God sent 7 forth into all the earth. And he came and took the hook out of the right hand of him that sat upon the throne. 8 And when he took the book, the four living creatures and the four and twenty elders fell down before the Lamb, having every one of them a harp, and golden vials full of 9 incense, which are the prayers of the saints. And they sing a new song, saying. Thou art worthy to take the book, and to open the seals thereof : for thou wast slain, and didst redeem [us] to God by thy blood out of every kindred, and 10 tongue, and people, and nation ; And thou didst make them [unto our God] a kingdom and priests : and they reign on REVISED TliANSLATION. 367 ilio eavtli. And I beheld, and T heard the voice of many 11 angels roimd about the throne and the living creatures and the ciders : and the number of them was myriads of myriads, and thousands of thousands ; Saying with a loud 12 voice, Worthy is the Lamb that was slain to receive the power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in 13 the heaven, and on the earth, and under the earth, and on the sea, and all things in them, I heard saying. Unto him that sitteth upon the throne, and unto the Lamb he the blessing, and the honom-, and the glory, and the power, for ever and ever. And the four living creatures 14 said. Amen. And the elders full down and worshipped. THE PROPHETIC PORTION.— Chaps. VI.-XXII. CONSISTING OF FIVE PRINCIPAL PARTS OR DIVISIONS. I. The First Division of the Prophetic Part. The First Seal—vi. 1, 2. *And I saw when the Lamb opened one of VI. the seven seals, and I heard one of the four living creatures saying, as it were [with] a voice of thunder, Come, And I saw, and behold a white horse : and 2 he that sat on him had a bow; and a crown was given unto him : and he went forth being victorious, and to be victorious. * The reader will observe tliat the first four seals, the first four trum- pets, and the first four vials, are distinguished from the others, by being printed ■with a wider margin. The object of this arrangement is to cull attention to the fact that each of these four is more linked together in the propheej- by certain points of resemblance than arc the remaining sets of three. Whi 11 we come to the interpretation it will be found that they form epochs in history. In the case of the vials it may be thought that the fifth should bo classed with the first four, and yet there are grounds for separating it from them. The points of analogy between the first four trumpets and tiie first four vials respectively, as also between the sixth trumpet and the sixth vial, should be carefully noticed. 368 REVELATION OF ST. JOHN. TJie Second Seal—yi. 3, 4. 3 And when he opened the second seal, I heard the 4 second living creature say, Come. And there went out another horse that was red : and it was given to him that sat on him to take the peace from the earth, and that they should kill one another : and there was given unto him a great sword. The TJiird Seal—yi. 5, 6. 5 And when he opened the third seal, I heard the third living creature say, Come. And I beheld, and lo a black horse ; and he that sat on him had a ^ pair of balances in his hand. And I heard [as it were] a voice in the midst of the four living creatures say, A measure of wheat for a penny, and three mea- sures of barley for a penny ; and as to the oil and the wine, see thou wrong not. TJie Fourth Seal— 7, 8. 7 And when he opened the fourth seal, I heard the 8 voice of the fourth living creature say, Come. And I looked, and behold a pale horse : and his name that sat on him was Death, and Hades followed with him. And power was given unto them over the fourth part of the earth to kill with sword, and with hunger, and with pestilence and by the beasts of the earth. The Fifth Seal— 9-12. 9 And when he opened the fifth seal, I saw under the altar the souls of them that were slain for the word of 10 God, and for the testimony which they held : And they ciied with a loud voice, saying, How long, 0 Master, the holy one and the true, dost thou not judge and avenge 11 our blood on them that dwell on the earth? And there was given to them [each] a white robe ; and it was said unto them, that they should rest yet for a [little] season, REVISED TRANSLATION. 369 until tliciv fi'l low- servants also and their brethren, that are to be killed oven as they, should bo fulfilled. The Slxih Seal—vi. 12-vii. 17. And I beheld when he opened the sixth seal, and there 1 ? WIS a great earthquake ; and the sun became black as it were sackcloth of hair, and the Avhole moon became as it wore blood: And the stars of heaven fell unto the earth, 13 as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll 14 when it is rolled together ; and eveiy mountain and island were moved out of their places. And the kings of the 15 earth, and the great men, and the chief captains, and the rich men, and the mighty men, and every bondman, and fi'ee man, hid themselves in the dens and in the rocks of the moim tains; And they say to the mountains and to 16 the rocks. Fall on us, and hide us from the face of him that sitteth on the throne, and from the -wrath of the Lamb : For the great day of his wrath is come ; and who 1 7 is able to stand ? [And] after this I saw four angels standing on the VII. four corners of the earth, holding the four winds of the earth, that no wind should blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending 2 from the sun-rising, having the seal of the living God : and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt 3 not the earth, neither the sea, nor the trees, till we have sealed the servants of our God on their foreheads. And 4 I heard the number of them which were sealed : and there were sealed an hundred and forty and four thousand, from every tribe of the children of Israel. Of the tribe of Juda 5 were sealed twelve thousand. Of the tribe of Eeuben twelve thousand. Of the tribe of Gad twelve thousand. Of the 6 tribe of Aser twelve thousand. Of the tribe of Nepthalim twelve thousand. Of the tribe of Manasses twelve thousand. Uf the tribe of Simeon twelve thuusand. Of the tribe of 7 vol.. III. 2 B 370 REVELATION OF ST. JOHN. Levi twelve thousand. Of the tribe of Issachar twelve 8 thousand. Of the tribe of Zabulon twelve thoitsand. Of the tribe of Joseph twelve thousand. Of the tribe of Ben- jamin were sealed twelve thousand. 0 After this I beheld, and, [lo,] a great multitude, which no man could number, of every nation, and of all kindreds, and peoples, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their 10 hands ; And they cry with a loud voice, saying. The salva- tion to our God which, sitteth upon the throne, and to the 11 Lamb. And all the angels stood round about the throne, and about the elders and the four living creatures, and fell before the throne on their faces, and worshipped God, 1 2 Saying, Amen : The blessing, and the glory, and the wisdom, and the thanks, and the honour, and the power, and the 13 might, he unto our God for ever and ever. And one of the elders answered, saying unto me. What are these which are 14 arrayed in white robes? and whence came they? And I said unto him, My lord, thou knowest. And he said to me, These are they which are coming out of the great tribu- lation, and they washed their robes, and made them white 15 in the blood of the Lamb. Therefore they are before the throne of God, and serve him day and night in his temple : and he that sitteth on the throne shall be a covert over 1 6 them. They shall hunger no more, neither thirst any more ; neither shall the sun strike on them, nor any heat. 1 7 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto fountains of waters of life : and God shall wipe away every tear from their eyes. The Seventh Seal (includes the Seven Trumpets) — viii.-xi. Introduction — viii. 1-6. \'III. And when he opened the seventh seal, there was 2 silence in heaven about the space of half an hour. And I saw the seven angels which stand before God ; and to 3 them were given seven trumpets. And another angel came REVISED TRANSLATION. 37 1 and stood at the altar, having a golden censer ; and there was given unto him much incense, that he should put it to the prayers of all the saints upon the golden altar which is before the throne. And the smoke of the incense 4 AN'ent up with the prayers of the saints out of the angel's hand before God. And the angel took the censer, and ^ tilled it with the fire of the altar, and cast it upon the earth : and there were thunderings, and lightnings, and voices, and an earthquake. And the seven angels which (i had the seven trumpets prepared themselves to sound. Tlie First Trumpet — viii. 7. And the first sounded, and there followed hail 7 and fire, mingled with blood, and they were cast upon the earth. And the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up. Tlie Second Trumpet — viii. 8, 9. And the second angel sounded, and as it were a 8 great mountain burning with fire was cast into the sea : and the third part of the sea became blood ; And the thii'd part of the creatures which were in 9 the sea, that had life, died; and the third part of the ships were destroyed. The Third Trumpet— viii. 10, 11. And the third angel sounded, and there fell a 10 great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters ; And the name of 1 1 the star is called Wormwood : and the third part of the waters became wormwood ; and many men died of the waters, because they were made bitter. Tlie Fourth Trumpet— yiii. 12. And the fourth angel sounded, and the third 12 2 B 2 ^2 REVELATION OF ST. JOHN. part of the sun was smitten, and the third part of the moon, and the third part of the stars ; so as the third part of them was darkened, and the day shone not for the third part of it, and the night likewise. Introduction to the remaining Trumpets, or the Tfiree Woes — viii. 1 3. 13 And I beheld, and heard an eagle flying in the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are to sound ! The Fifth Trumpet, or First Woe—ix. 1-12. IX. And the fifth angel sounded, and I saw a star fallen from heaven unto the earth : and to him was given the key 2 of the pit of the abyss. And he opened the pit of the abyss ; and there arose a smoke out of the pit, as the smoke of a great furnace ; and the sun and the air were darkened by 3 reason of the smoke of the pit. And there oame out of the smoke locusts upon the earth : and unto them was given authority, as the scorpions of the earth have authority. 4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree ; but those men which have not the seal of God on 6 their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months : and their torment wo,s as it were the torment of a scorpion, f, when he striketh a man. And in those days shall men seek death, and shall not find it ; and shall desire to die, and 7 death fleeth from them. And the likenesses of the locusts were like unto horses prepared for war ; and on their heads were as it were crowns like unto gold, and their faces 8 were as it were the faces of men. And they had hair as it were the hair of women, and their teeth were as it were 9 the teeth of lions. And they had breastplates, as it were breastplates of iron ; and the sound of their wings was as it were the sound of chariots of many horses running to battle. ni: VISED TL'JxsLATioy. 273 And tlioy have tails like unto scorpions, and stings, and in 10 their tails is their power to hurt men five months; They 11 have a king over them, which is the angel of the abyss, Avhose name in the Hebrew tongiio is Abaddon, and in the Greek tongue he hath his name Apollyon. The one woe is past; behold, there come two woes 12 more after this. The Sixth Trumpet, or Second Woe — ix. 13-xi. 14. And the sixth angel sounded, and I heard a voice from 1 .'> the [four] horns of the golden altar which is before God, Saying to the sixth angel; Thou that hast the trumpet, 14 Loose the four angels which are bound at the great river Euphrates. And the four angels were loosed, which had 15 been prepared for the hour, and day, and month, and year, for to slay the third part of men. And the number of the i tj army of the horsemen was two myriads of myriads : I heard the number of them. And thus I saw the horses in the 1 7 vision, and them that sat on them, having breastplates fiery, and jacinth-coloured, and like brimstone : and the heads of the horses were as it were the heads of lions; and out of their mouths issueth fire and smoke and brimstone. By is these three plagues were the third part of men killed, by the fire, and the smoke, and the brimstone, which issueth out of their mouths. For the power of the horses is in ID their mouth, and in their tails : for their tails we7-e like unto serpents, and had heads, and with them they do hurt. And the rest of men which were not killed by these 20 plagues yet repented not of the works of their hands, that they should not worship their demons,* and their idols of gold, and of silver, and of brass, and of stone, and of wood : which can neither see, nor hear, nor walk : Neither repented 21 they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. * Dead men deified. — Ed. 374 REVELATION OF ST. JOHN. X. And I saw another mighty angel coming down from heaven, clothed with a cloud : and the rainbow was upon his head, and his face was as it were the sun, and his feet 2 as it were pillars of fire : And having in his hand a little book which had been opened : and he set his right foot upon ^ the sea, and his left foot upon the earth. And cried with a loud voice, as lohen a lion roareth : and when he cried, 4 seven thunders uttered their voices. And when the seven thunders uttered, I was about to write: and I heard a voice from heaven saying, Seal up those things which the 5 [seven] thunders uttered, and write them not. And the angel which I saw having taken his stand upon the sea and upon the earth lifted up his right hand to heaven, 6 And sware by him that liveth for ever and ever, who created the heaven, and the things that therein are, and the earth, and the things that are therein, [and the sea, and the things 7 that are therein] : There shall be no more time, but in the days of the voice of the seventh angel, when he shall sound ; and then the mystery of God is finished, as he gave 8 glad tidings to his servants the prophets. And the voice which I heard from heaven, I heard speaking unto me again, and saying. Go, take the little book that hath been opened, that is in the hand of the angel which standeth upon the 9 sea and upon the earth. And I went unto the angel, and said unto him. Give me the little book. And he saith unto me, Take it, and eat it up; and it shall make thy belly "'O bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel's hand, and ate it up ; and it was in my mouth sweet as honey : and when I 11 ate it, my belly was bitter. And they say unto me. Thou must prophesy again to many peoples, and nations, and tongues, and kings. XI. And there was given to me a reed like a rod, saying, Eise, and measure the temple of God, and the altar, and 2 them that worship therein. But the court which is without the temple cast out, and measure it not ; for it is given unto the Gentiles : and the holy city shall they tread under BEVISED TRANSLATION. 375 foot forty and two months. And I will give imto my two 3 witnesses, and they shall prophesy a thousand two hun- dred and thi-eescore days, clothed in sackcloth. These are 4 the two olive ti-ees, and the two candlesticks standing before the Lord of the earth. And if any man willeth to hurt o thorn, fire proceedeth out of their mouth, and devoureth their enemies : and them if any man willeth to hurt, he must in this manner be killed. These have the authority 6 to shut the heaven, that it rain not in the days of their prophecy : and have authority over the waters to turn them to blood, and to smite the earth with every plague, as often as they will. And when they have finished their 7 testimony, the beast that ascendeth out of the bottomless ]iit shall make war against them, and overcome them, and kill them. And their dead body sliall lie in the broad-way 8 of the great city, which spiritually is called Sodom and JOgypt, where also their Lord was crucified. And some of 9 the peoples and kindreds and tongues and nations see their dead bod}' three days and a half, and they suffer not their dead bodies to be put in a tomb. And they that dwell 10 upon the earth rejoice over them, and make merry, and shall send gifts one to another ; because these two piophets tormented them that dwelt on the earth. And after the 11 three days and a half the Spirit of life from God entered into them, and they stood upon their feet ; and great fear fell Tipon them which saw them. And they heard a great 12 voice from heaven saying unto them. Come up hither. And they ascended up to heaven in the cloud ; and their enemies beheld tliem. And the same hour was there a great earth- 13 quake, and the tenth part of the city fell, and in the earthquake were killed names of men seven thousand, and the remnant were affrighted, and they gave glory to the God of heaven. The second woe ,is past ; behold, the third woe cometh 14 quickly. 376 REVELATION OF ST. JOHN. Tlie Seventh Trumpet, or Third Woe — xi. 15-19. 15 And tlie seventh angel sounded ; and there were great voices in heaven, saying, The kingdom of the world is be- come tJie Jcingdom of our Lord, and of his Christ ; and he 16 shall reign for ever and ever. And the four and twenty elders, which sit before God on their thrones, fell upon 17 their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, who art, and who wast ; because thou hast taken to thee thy great power, and 18 reignedst. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give the reward unto thy ser"\'ants, to the prophets, and to the saints, and to them that fear thy name, small and great; and shouldest destroy them 19 which destroy the earth. And the temple of God was opened [in heaven], and there was seen the ark of his cove- nant in his temple : and there w^ere lightnings, and voices, and thunderings, and an earthquake, and great hail. 11. The Second Division of the Prophetic Part, xii.-xiv. TJie History of the Beast from the Sea, or Abyss ; from the causes in which he had his origin to his final overthrow ; or, The History of the Persecution of the People of God after the Establishment of Christianity. XII. -^^^ there was seen a great wonder in heaven ; a woman clothed with the sun, and the moon under her feet, and 2 upon her head a crown of twelve stars : And she being with child crieth out, travailing in birth, and pained to 3 be delivered. And there was seen another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven diadems upon his heads. 4 And his tail draweth the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was about to be deliveied, for to devour her child as soon as she should have 5 brought it forth. And she brought forth a man child, FEVISED TBANSLATIOX. 2>77 who is to rule all nations with a rod of i]-on : and her child was caught up unto God, and unto his throne. And 6 the woman fled to the wilderness, where she hath [there] a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was 7 war in heaven : Michael and his angels hegan to war against the dragon ; and the dragon warred and his angels, And 8 prevailed not ; neither was thcii* place found any more in heaven. And the great dragon was overthrown, the old ser- 'J pent, called the Devil, and Satan, which deceiveth the whole world : he was cast down to the earth, and his angels were cast down with him. And I heard a loud voice saying 1 0 in heaven, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ : for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame 1 1 him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their lives unto death. For this rejoice, ^/e heavens, and ye that dwell 12 in them. Woe to the earth and the sea ! for the devil is come down unto you, having great wrath, knowing that he hath biit a short time. And when the dragon saw that he lo was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given 1-4 the two wings of the great eagle, that she might fly to the wilderness, to her place, where she is nouiished there for a time, and times, and half a time, fiom the face of the serpent. And the serpent cast out of his mouth water as a flood after 1 5 the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth 1 (J opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth 1 7 with the woman, and departed to make war with the reranant of her seed, them that keep the commandments of God, and have the testimony of Jesus. And he stood upon the sand of the sea, and I saw a beast X III. rising up out of the sea, having ten horns and seven heads, 378 REVELATION OF ST. JOHN. and upon his boms ten diadems, and npon his heads names 2 of blasphemy. And the beast which 1 saw was like unto a leopard, and his feet were as it were the feet of a bear, and his mouth as it were the mouth of a lion : and the dragon gave him his power, and his throne, and great authority, 3 And one of his heads as it were wounded to death ; and his deadly wound was healed : and all the world wondered after 4 the beast. And they worshipped the dragon because he gave his authority unto the beast : and they worshipped the beast, saying. Who is like unto the beast ? and who is able 5 to make war with him? And the-re was given unto him a mouth speaking great things and evil ; and authority was 6 given unto him to work forty and two months. And he opened his mouth in evil-speaking against God, to speak evil of his name, and of his tabernacle, them that dwell in heaven. 7 And it was given unto him to make war with the saints, and to overcome them : and authority was given him over every 8 kindred, and people, and tongue, and nation. And all that dwell upon the earth shall worship him, whose name hath not been written from the foundation of the world in the 9 book of life of the Lamb slain. If any man have an ear, let 10 him hear. If any leadeth into captivity, into captivity he goeth ; if any shall kill with the sword, with the sword must h e be killed. Here is the patience and the faith of the 11 And I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the authority of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth groat wonders, so that he maketh fire come 1 -i down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth because of the won- ders which it was given him to do in the sight of the beast ; saying to them that dwell on the earth, that they should make an image to the beast, who had the wound by tlie 15 sword, and did live. And it was given him to give breath PiEVISED TPxAKSLATION. 379 onto the image of the beast, that the image of the beast fihoukl both speak, and cause that as many as would not worship the image of the beast should be killed. And he 16 causeth all, both small and great, and rich and poor, and free and bond, to receive a mark on their right hand, or on their forehead : And that no man might buy or sell, save he i 7 that had the mark, the name of the beast, or the number of his name. Here is wisdom. Let him that hath under- 18 standing count the number (.f the beast : for it is the number of a man ; and his number is 6ix hundred threescore and six. And I looked, and, lo, the Lamb stood on the Mount Sion, XIY, and with him an hundred ioxty and four thousand, having his name and the name of his Father written on their fore- heads. And I heard a voice from heaven, as it were the 2 voice of many waters, and as it were the voice of a great thunder : and the voice which I heard was as it were of harpers harping with their harps : And they sing as it were a new 3 song before the throne, and before the four living creatures, and the elders : and none could learn the song but the hun- dred and forty and four thousand, the redeemed from the earth. These are they which were not defiled with women ; 4 for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, as firstfruits to God and to the Lamb. And in their mouth was found no falsehood : [for] they are 5 without fault. And I saw another angel flying in the midst of hea- (i ven, having everlasting glad tidings to preach unto them that sit on the earth, and to every nation, and kindred, and tongue, and people. Saying with a loud voice, Fear 7 God, and give glory to him ; for the hour of his judgment is come : and worship him that made the heaven, and the earth, and the sea, and the fountains of waters. And there followed another, a second angel, saying, 8 Babylon the great is fallen, [is fallen,] which hath made all nations drink of the wine of the wrath of her foinication. And another, a third angel, followed them, saying with a i) 380 REVELATION OF ST. JOHN. loud voice, If any man worshippeth the beast and bis image, 10 and receiveth Ms mark on his forehead, or on his hand, He also shall drink of the wine of the wrath of God, which hath been mixed undiluted in the cup of his indignation ; and he shall be tormented with fire and brimstone in the pre- sence of the [holy] angels, and in the presence of the Lamb : 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints, they that keep the 13 commandments of God, and the faith of Jesus. And I heard a voice from heaven saying, Write, Blessed are the dead which die in the Lord from henceforth : Yea, saith the Spii-it, that they may rest from their troubles ; for their works do follow them. I7ie Harvest of the Earth. 14 And I saw, and behold a white cloud, and upon the cloud one sitting like unto the Son of man, having on his head 15 a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Send thy sickle, and reap : for the time is come to reap ; for the harvest of the earth is 1(3 ripe. And he that sat on the cloud cast his sickle to the earth ; and the earth was reaped. The Vintage of the Earth. 17 And another angel came out of the temple which is 18 in heaven, he also having a sharp sickle. And another angel came out from the altar, having authority over the fire (of the altar) ; and cried with a loud cry to him that had the sharp sickle, saying. Send thy sharp sickle, and gather the clusters of the vine of the earth ; for her grapes 1 9 are fully ripe. And the angel cast his sickle to the earth, and gathered the vine of the earth, and cast it into the 20 winepress of the wrath of God, the gi-eat winepress. And BEVISED TBANSLATION. 38 1 the winepress was trodden without the city, and blood came out of the winepress, even unto the horses' bridles, by the space of a thousand and six hundred furlongs. III. The Third Division of the Prophetic Part, xv., xvi. Tho Jiidyment on the Beast from the Sea or Abyss, or the Seven Vials of the Last Wrath of Ood. And I saw another sign in heaven, great and marvellous, -^V seven angels having the seven last plagues; for in them was finished the wrath of God. And I saw as it were a 2 sea of glass mingled with fire : and them that are vic- torious over the beast, and over his image, and over the number of his name, stand on the sea of glass, having harps of God. And they sing the song of Moses the servant 3 of God, and the song of the Lamb, saying, Great and mar- vellous are thy works. Lord God Almighty; just and true are thy ways, thou King of the Gentiles. Who shall not fear, 4 0 Lord, and glorify thy name ? for thou only art holy : for all the Gentiles shall come and worship before thee ; for thy righteousnesses were made manifest. And after that I 5 saw, and the temple of the tabernacle of the testimony in heaven was opened : And the seven angels came [out of the 6 temple] that had the seven plagues, clothed in pure white linen, and having their- breasts girded with golden girdles. And one of the four living creatures gave unto the seven 7 angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with 8 smoke from the glory of God, and from his power; and none was able to enter into the temple, till the seven l")lagues of the seven angels shall have been finished. And I heard a gi-eat voice [out of the temple] saying to XVL the seven angels, Go your ways, and pour out the seven vials of the wrath of God upon the earth. The First Vial. And the first went, and poured out his vial into 2 the earth ; and tliere was a noisome and grievous 3B2 REVELATION OF ST. JOHN. sore upon the men which had the mark of the beast, and upoth them which worshipped his image. The Second Vial. 3 And the second poured out his vial into the sea ; and it became blood as of a dead man : and every living soul died as to the things in the sea. ITie Third Vial. 4 And the third poured out his vial into the rivers and the fountains of waters ; and tJiey became 5 blood. And I heard the angel of the waters say, Thou art righteous, who art, and who wast holy, Q because thou didst judge thus. For they shed the blood of saints and prophets, and thou hast given 7 them blood to drink ; they are worthy. And 1 heard the altar say. Even so, Lord God Almighty, true and righteous are thy judgments. Tlie Fourth Vial. 8 And the fourth poured out his vial upon the sun ; and it was given unto him to scorch men with 9 fire. And men were scorched with great heat, and spake evil of the name of God, which hath the autho- rity over these plagues : and they repented not to give him glory. The Fifth Vial. 10 And the fifth poured out his vial upon the throne of the beast; and his kingdom was darkened; and they 1 1 gnawed their tongues for pain, And spake evil of the God of heaven because of their pains and their sores, and they repented not of their deeds. TJie Sixth Vial. 12 And the sixth poured out his vial upon the great river Euphrates ; and the water thereof was dried up, that REVISED TRANSLATION. 3S3 the way of the kings from the east might be prepared. And 13 I saw three unclean spirits as it were frogs, out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For thej are the 14 spirits of dcemons, working miracles, which go forth unto the kings of the whole world, to gather them to the war of [that] great day of God Almighty. Behold, I come as a 15 thief. Blessed is he that watcheth, and keepeth his gar- ments, lest he walk naked, and they see his shame. And 1 6 they gathered them together to the place called in the Hebrew tongue Armagedon. Tlie Seventh Vial. And the seventh poured out his vial upon the air; 17 and there came a [great] voice out of the temple [of heaven], from the throne, saying, it is done. And there 18 were lightnings and voices, and thunders, and [there was] a great earthquake, such as was not since there was a man upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the 19 cities of the Gentiles fell : and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. And every island fled 20 away, and the mountains were not found. And there 21 falleth upon men a great hail out of heaven, every stone as it were the weight of a talent : and men spake evil of God because of the plague of the hail ; for the plague thereof is exceeding great. IV. The Fourth Division of the Prophetic Part — xvii.-xx. Crreat Babylon and the Judgment on her. AxD there came one of the seven angels which had the XVII. seven vials, and talked with me, saying. Come hither ; I will shew unto thee the judgment of the great harlot that sitteth upon [the] many waters : With whom the kings of the 2 earth committed fornication, and the inhabitants of the 384 REVELATION OF ST. JOHN. earth were made drunk wi'i,Ji the wine of her fornication. 3 So he carried me away in the Spirit into a wilderness : and I saw a woman sitting upon a scarlet coloured beast, full of the names of blasphemy, having seven heads and ten 4 horns. And the woman was clothed in purple and scarlet, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and 5 the filthinesses of her fornication : And upon her forehead was a name written, a mystery, Babylon the Great, the 6 mother of the harlots and abominations of the earth. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus : and when I 7 saw her I wondered with great wonder. And the angel said unto me. Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten 8 horns. The beast that thou sawest was, and is not; and is to ascend out of the bottomless pit, and go into perdition : and they that dwell on the earth shall wonder, whose name is not written in the book of life from the fotindation of the world, when they behold the beast 9 that was, and is not, and shall come. Here is the mind which hath wisdom. The seven heads are seven 10 mountains, on which the woman sitteth ; And they are seven kings : five are fallen, one is, and the other is not yet come; and when he cometh, he must continue a short 11 space. And the beast that was, and is not, he is both an 1 2 eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have not received a kingdom as yet; but receive power as kings 1 3 at one with the beast. These have one and the same pur- pose, and give their power and authority unto the beast. 14 These shall make war with the Lamb, and the Lamb shall overcome them (for he is Lord of lords, and King of kings) and they that are with him who are called, and chosen, and 15 faithful. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples, and multi- REVISED TltANSLATION. 385 tudes, and nations, and tongues. And the ten horns which \q thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God gave to their hearts to 17 accomplish his purpose, and to accomplish one and the same purpose, and to give their kingdom unto the beast, until the words of God shall bo fulfilled. And the woman which 18 thou sawest is the great city, which hath rule over the rulers of the earth. [AndJ after these things I saw another angel coming XVI 1 1. down from heaven, having great power ; and the earth was lightened with his glory. And he cried with a might} voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of dtemons, and the hold of every foul spirit, and the cage of every unclean and hateful bird. For [of the wine] of the wrath of her fornication have all 3 the nations drunk, and the kings of the earth committed fornication with her, and the merchants of the earth waxed rich through the abundance of her delicacies. And I 4 heard another voice from heaven, saying. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins reached unto 5 heaven, and God remembered her iniquities, Eeward her q even as she rewarded, and double [unto herj double accord- ing to her works : in the cup which she mixed, mix to her double. How much she glorified herself, and lived 7 deliciously, so much torment and sorrow give her : for in her heart she saith, I sit a queen, and am no widow, and shall see no sorrow. Therefore in one day shall her 8 plagues come, death, and mourning, and famine ; and she shall l;e utterly burned with fire : for strong is the Lord God who did judge her. And the kings of the earth, who 9 committed fornication and lived deliciously with her, shall bewail, and lament for her, when they shall see the smoke of her burning. Standing afar off for the fear of her torment, 10 saying, Alas, alas, the great city Babylon, the mighty city ! for in one hour did thy judgment cozno. And the merchaTits 1 J VOL. ui. 2 0 3S5 REVELATION OF ST. JOHN. of the earth weep and mourn over her ; for no man buy ;3th 1.2 their merchandise anymore: Merchandise of gold, and cf silver, and of precious stones, and of pearls, and of fine linen, and of purple, and of silk, and of scarlet, and all manner of thyine wood, and all manner of vessels of ivory, and all manner of vessels of most precious wood, and of 13 brass, and of iron, and of marble. And cinnamon, and amomum, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and merchandise of horses, and of chariots, and of 14 bodies and souls of men. And the fruits that thy soul lusted after departed from thee, and all things which are dainty and goodly perished from thee, and they shall be found 15 no more at all. The merchants of these things, which were made rich by her, shall stand afar ofi" for the fear of her 1 fi torment, weeping and wailing. And saying, Alas, alas, the great city, that was clothed in fine linen, and pui'ple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour did so great riches come to 17 nought. iVnd every shipmaster, and eveiy one sailing to the place, and sailors, and as many as trade by sea, stood 1 8 afar off, And cried when they saw the smoke of her burning, 19 saying, What city is like unto the great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, the great city, wherein were made rich all that had the ships in the sea, by reason of her costliness ! 20 for in one hour was she made desolate. Eejoice over her, thoti heaven, and ye saints and apostles, and prophets ; for your 21 judgment did God avenge on her. And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying. Thus with violence shall Babylon the great city be 22 thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and pipers, and trumpeters, shall be heard no more at all in thee ; and no craftsman, of whatsoever craft he he, shall be found any more in thee ; and the sound of a millstone shall be heard no more at all in thee ; 23 And the light of a candle shall shine no more at all in thee • IIEVISED TRANSLATION. 387 and the voice of the bridegroom and of the bride shall be heard no more at all in thee : for thy merchants were the great men of the earth ; for by thy sorceries were all the nations deceived. And in her was found the blood of 24 prophets, and of saints, and of all that were slain upon the earth. After these things I heard as it were a great voice of X K much people in heaven, saying, Alleluia; the salvation, and the glory, and the power of our God: For true and - righteous are his judgments : for he judged the great harlot, which corrupted the earth . with her fornication, and avenged the blood of his servants at her hand. And a 3 second time they said. Alleluia. And her smoke goeth up for ever and ever. And the four and twenty elders and the foiir 4 living creatures fell down and worshipped God that sitteth on the throne, saying, Amen ; AJleluia. And a voice came 5 from the throne, saying. Praise our God, all ye his servants, and ye that fear him, small and great. And I heard as it (j were a voice of a great multitude, and as it were a voice of many waters, and as it were a voice of mighty thunder- iiigs, saying. Alleluia: for the Lord our God the Almighty hath reigned. Let us be glad and rejoice, and give the gloiy 7 to him : for the marriage of the Lamb is come, and his wife made herself readj^. And to her was granted that she 8 should be arrayed in fine linen, clean and white : for the fine linen is the righteousness of the saints. And he saith 9 unto me. Write, Blessed are they which have been called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell 10 before his feet to worship him. And he saith unto me. See thou do it not : I am thy fellow-servant, and of thy brethren that have the testimony of Jesus : worship God: for the testimony of Jesus is the spirit of prophecy. And 1 1 I saw heaven opened, and behold a white horse ; and he :;hat sat upon him icho is called Faithful and True, and in righteousness he doth judge and make war. His eyes were 12 as it were a flame of fire, and on his head were many 2 c 2 388 BEVELATION OF ST. JOHN. crowns ; and he had a name waitten, that none knew, 13 but he himself. And he loas clothed with a vesture dipped in "blood : and his name is called The Word of ] 4 God. And the armies ivliich ivere in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations : and he himself shall rule them with a rod of iron : and he himself treadeth the winepress 16 of the fierceness of the wrath of Almighty God. And he hath on his vesture and on his thigh a name written, 17 King of Kings, and Lord of Lords. And I saw an angel standing in the sun ; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven. Come and 18 he gathered together unto the great supper of God; That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both of free ] 9 and of bond, both of small and of great. And I saw the beast, and the kings of the earth, and their armies, gathered together to wage the war against him that sat on the 20 horse, and against his army. And the beast was taken, and with him the false prophet that wrought the wonders before him, with which he deceived them that received the mark of the beast, and them that worship his image. These both were cast alive into the lake of fire burning with 21 brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sivord proceeded out of his mouth : and all the fowls were filled with their flesh. XX. And I saw an angel coming down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, the old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut and sealed it over him, that he should deceive the nations no more, till the thousand years should be fulfilled : and after that he 4 must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them : BE VISED TRANSLATION. 3S9 and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which worshipped not the beast, neither his image, neither re- ceived his mark upon [their] foreheads, or on their hands ; and they lived and reigned with Christ a thousand years. [And] the rest of the dead lived not again until the thousand 5 years were finished. This is the first resurrection. Blessed G and holy is he that hath part in the first resurrection : over such the second death hath no authority, but they shall be priests of God and of Christ, and shall reign with him a thousand years. And when the thousand years are 7 expired, Satan shall be loosed out of his prison. And shall 8 go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to the war : the number of whom is as the sand of the sea. And they went xvp on the breadth of the earth, and com- 9 passed the camp of the saints about, and the beloved city : and fire came do\^Ti [from God] out of heaven, and devoured them. And the devil that deceived them was cast into the 10 kike of fire and brimstone, where also the beast and the false prophet are, and shall be tormented day and night for ever and ever. And I saw a great white throne, and him that sat 1 1 on it, from whose face the earth and the heaven fled away; and there was found no place for them. And J ^'A saw the dead, great and small, standing before the throne ; and books were opened : and another book was opened, which is the hooh of life : and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were lo in it ; and death and Hades gave up the dead which were in them : and they were judged every man according to their works. And death and Hades were cast into the lake 14 of fire. This is the second death, the lake of fire. And lo M^hosoever was not found written in the book of life was cast into the lake of fire. And I saw a new heaven and a new earth : for the first XXI. 390 BEVELATION OF ST. JOHN. heaven and the first earth were passed away ; and thero 2 is no more sea. And I saw the holy city, new Jerusalem^ coming down out of heaven from God, prepared as a bride ;; which had been adorned for her husband. And I heard a great voice out of the throne, saying, Behold the tabernacle of God is with men, and he will tabernacle with them, and they shall be his people, and God himself shall be with them 4 [their God]. And [God] shall wipe away every tear from their eyes; and there shall no more be death, neither sorrow, nor crying, neither shall there be pain any more : 5 for the former things are passed away. And he that sat upon the throne said. Behold, I make all things new. And 6 he said, AYrite : for these words are faithful and true. And he said unto me, They are done, I am Alpha and Omega, the beginning and the end, I will give unto him that is 7 athirst of the fountain of the water of life freely. He that overcometh shall inherit these things ; and I will be his 8 God, and he shall be my son. But the fearful, and un- believing, and the abominable, and murderers, and whore- mongers, and sorcerers, and idolaters, and all liars, their part is in the lake which bumeth with fire and brimstone : which is the second death. [V,] Tlie Fifth Division of the Prophetic Part, xxi., sxii. The Nevj Jerusalem and Conclusion . 9 And there came one of the seven angels which had the seven vials full of the sei^enlast plagues, and talked with me, saying, Come hither, I ^dll shew thee the bride, the Lamb's wife. 1 0 And he carried me away in the Spirit to a great and high mountain, and shewed me the holy city, Jerusalem, descend- 11 ing out of heaven from God, Having the glory of God : her light loas like unto a stone most precious, even like a jasper 12 stone, clear as crystal; She having a wall great and high, having twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve 13 tribes of the children of Israel: On the east three gates; BEVISED TEANSLATION. 39I and on Ihc north three gates ; and on the south three gates ; and on the west three gates ; And the wall of the city hav- 14 ing twelve foundations, and on them the twelve names of the twelve apostles of the Lamb. And he that talked with me 15 had as a measure a golden reed, to measure the city, and the gates thereof, and the wall thereof. And the city lieth 16 foursquare, and the length is as large as the breadth : and he measured the city with the reed, twelve thousand fur- longs. The length and the breadth and the height of it are equal. And he measured the wall thereof, an hundred 17 ami forty and four cubits, according to the measure of a man, whioh is that of an angel. And the building of the wall ig of it was of jasper : and the cit}^ ivas pure gold, like unto clear glass. The foundations of the wall of the city had 19 been alomed with every manner of precious stone. The first foundation loas a jasper ; the second, a sapphire ; the third, a chalcedony ; the fourth, an emerald ; The fifth, a sardonyx ,• 20 the sixtii, a sardius ; the seventh, a chrysolite ; the eighth, a beryl ; the ninth, a topaz ; the tenth, a chrysoprasus ; the eleventh a jacinth; the twelfth, an amethyst. And the 21 twelve gites were twelve pearls ; every several gate was of one pearl: and the broad way of the city loas pure gold, as it were transparent glass. And I saw no temple therein : 22 for thi Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the 23 moon, to shine in it: for the glory of God did lighten it, and tb Lamb is the light thereof And the nations shall 24 walk ly means of the light thereof ; and the kings of the earth lo bring their glory unto it. And the gates of it 25 shall n)t be shut at all by day : for there shall be no night there. And they shall bring the glory [and the honour] of 26 the natons unto it. And there shall in no wise enter into 27 it any uing that defileth, neither icJwsoever woi'keth abomi- nation, )r a lie: but they which have been written in the Lamb'sbook of life. Anl he shewed me a river of water of life, bright as XXII. crystal, proceeding out of the throne of God and of the 392 REVELATION OF ST. JOHN. 2 Lamb. Tn the midst of the brcxidway thereof, and of the river on this side and on that side, was a tree of life, which beareth tw^elve manner of fruits, and yieldeth her fruit every month : and the leaves of the tree are for the healing of the 3 nations. And there shall be no more curse : but the throne of God and of the Lamb shall be in it ; and his servants 4 shall serve him : And they shall see his face ; and liis 5 name shall he on their foreheads. And there shall be no night there ; and they shall not need [the light] of candle^ nor the light of sun ; for the Lord God will lighten them : 6 and they shall reign for ever and ever. And he said unto me, These saj-ings are faithful and tiiie : and the Lord God of the spirits of the prophets sent his angel to show unto his servants the things which must shortly be done. 7 And, behold, I come quickly : blessed is he that teepeth 8 the sayings of the prophecy of this book. And i teas I John, ivlio ims hearing and seeing these things. Aid when I heard, and saw, I fell down to worship before tie feet of 9 the angel which shewed me these things. Then saitti he unto me, See thou do it not : I am thy fellow servant, and of thy brethren the prophets, and of them which keep tie sayings 10 of this book : worship God. And he saith to me, Seal not the sayings of the prophecy of this book : for the tine is at 1 1 hand. He that is unjust, let him be unjust still : and he that is filthy, let him be defiled still: and he that is righteous, let him work righteousness still : and he that is 1 2 holy, let him be made holy still. Behold, I come qpickly ; and my reward is with me, to give every man acording 13 as his work is. I am Alpha and Omega, the fist and 14 the last, beginning and end. Blessed are thy that wash their robes, that they may have right to th tree of life, and may enter in through the gates into tie city. 1 5 Without are dogs, and sorcerers, and fornicators, aid mur- derers, and idolaters, and whosoever loveth and naketh a 16 lie. I Jesu*3 sent mine angel to testify unto yu these things in the chua-ches. I am the root and the )fispring 17 of David, the bright morning star. And tb Spirit BEVISED TBANSLATION. 393 and tho bride say, Come. And let him tliat hearoth say, Come. And let him that is athirst, come, ^^'hosoeve^ will, let him take the water of life freely. I even /testify unto 18 every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are wi'itten in this book : And if any man shall take away from the words of the 19 book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written of in this book. He which testifieth these things saith, 20 Surely I come quickly. Amen. Come, Lord Jesiis. The 21 grace of the Lord Jesus Christ be with all the saints. Amen. PART II.— EXEGETICAL AND CRITICAL COMMENTARY. CHAPTER I. 1. Tlie revelation — Gr. dTroKoAvi/zts. The Latin fathers correctly translate this term by revelatio : for that which was before covered is now unveiled. Of Jesus Christ — The suffix O^okoyov, divine, is undent. It is evident from the addition of this word that in early times there were doubts as to the authorship of the Revelation. St. John wrote the book, but the author is Jesus Christ. Wldcli God gave him — Did Jesus not know it before ? The man Christ Jesus, even in his glorified state, receives from his Father, by his hypostatic union with him, that revelation which by his Spirit he imparts to his Church. Alf. To shew — Comp. ch. xxii. 6. It will be .seen that there is a constant reference from one part of tho book to another. Shortly — Chronology, says Paulus Antonius, and Christianity go hand in hand. 2. TJie testimony of Jesus Christ — Gr. tv/v jxaprvpLav 'Irjaov Chapter I. Ver. 2. Omit re, and. TUch., Alf., Treg. 394- liEVELATION OF ST. JOHN. XpioToO. Comp. ver. 9 ; vj.. 9 ; xi. 3, 7 ; xii. 17 ; xxii. 6 ; xix. 10; XX. 4. 3. He that readetJi and they that hear — The public reading of Holy Scripture is praised in many passages of God's Word, Deut, xxxi. 2; Neh. viii. 8; Jer. xxxvi. 6; Luke iv. 16 , Acts XV. 21 ; Col. iv. 16 : 1 Tliess. v. 27 ; 1 Tim. iv. 13, Of this 'prophecy — In reference to St. John the Apocalypse is a prophec}- ; in reference to Christ it is a revelation. 4. Seven — The number of perfection ; comp. ch. i. 4 ; iv. 5 ; V. 6. So the series of God's judgments, each as com- plete in itself, are sevens ; the seals, the trumpets, &c. Which is, and which was, and which is to come, lit., which or tcho cometh — Gi'. 6 ipxo[J-evo<;, not 6 io-o/xevo's, as the structure of the sentence might lead us to expect. These words are a paraphrase of the Hebrew term Jehovah, and it is perhaps for this reason that the participles are not declined. It resembles the paraphrase in the Hebrew, Exod. iii. 14, I am that I am; which the Jeru- salem Targurn renders, icho was, is, and shall he. Be W. The seven spirits — Gr, twv lirra TwevfxdTwv ; Ciomp, i, 20, i-nra. XvxytaL, seven candlesticks, €7rra iKKk-qcriaL, seven churches, and ch. iv, 5, cTrra XafxirdSe?, seven lamps. The connexion and comparison are of the highest importance in the expo- sition of the prophecy. 5. The prince, etc. — Gr. 6 apxe^v, k.t.X.; comp. xix. 16; Ps. ii. For the anomalous construction, comp. ii. 20, iii. 12. To him that loved, lit., loveth us — With a perpetual love. This is right, the present is used to express the certainty that Christ loves his own, continuously, for evei*. Dust. 6. And hath made, lit., and made — Comp. ch. v. 9, 10. Christ made the whole body of his servants priests to God the Father, and his faithful soldiers rejoice in their King ; comp. Ex. xix, 6 ; royal priesthood, 1 Pet, ii, 9, 7. Shall wall — In fear and penitence. The former will be the mciiirning of the impenitent and careless world, the Ver. 4. For airh rod 6, from lie ivho ig, read atrh & &v, from him [fifl] who. Ver. 5. For ayair-ljaavTi, read ayaTrwvTt. Ver. 6. For ^aaiXus /cal, ];/iiris and. read ^affiXdav, a kingdom. Tiifdi., Alf., Trcg. Omit twv alwuav, for ever. Tisch., Alf., not Treg. EXEOETICAL AND CRITICAL COMMENTARY. 395 latter of the comforted and rejoicing church ; com p. ch. xii. 10. Alf. 8. WJuch is, and which was, and which is to come, lit., ivhich Cometh — Gr. 6 wv, koI 6 ^v, koL ip^6fji.ei'o<;. In ch. xi. 17, 6 ipx6iJ.€vos, which comcth, is omitted in the best manuscripts ; tiiis is an important point in the interpretation. TJte Almighty — Gr. 6 iravTOKpaTwp ; comp. xix. G, xv. 3, xi. 17. The Sept. render the Hebrew, Jehovah Sabaoth, Lord of Hosts, bj TTavTOKpaTwp ; and this title, thus connected with 6 ipxofxei-o^, is worthy of notice; comp. Zech. xii. 9. Tribulation — The Church has ever in times of suffering and sorrow derived consolation from this Divine pro- phecy. 10. On the Lord's day — Gr. ev rfj KvpiaKfj rjfJiepa. The reader is referred to Mr. Elliott's valuable note upon this passage ; comp. my sabbath, that is, the sabbath of Jehovah, as opposed in the Old Testament to the Festival Sabbaths. 11. Saying — Gr. Xeyovcrrj?, in agreement with trumpet, and not with voice, an anomalous construction. Bengel asserts that it is a Hebraism. 12. To see the voice — To see him to whom the voice belonged. Seven golden candlesticJcs — Gr. cttto. Xvxviat ; comp. ch. i. 4. A church, however pure in constitution and doctrine, though it be of gold, cannot be a useful Xu^vta, candlestich, unless a Xaixirds, lamp, from the throne of God and the Lamb be kindled in it, unless Christ pour the Holy Ghost upon it; comp. ch. iii. 1. 13. Garment down to the foot .. golden girdle — Comp. Dan. x. 5, clothed in linen, whose loins were girded tvith fine gold of Uphaz. The son, lit., a son of man — The Authorised Version is inaccurate ; according to Hebrew ideas a son of man sig- nifies a man, thus, when Jesus called himself Son of God, Ver. 8. For 6 Kvpios, the Lord, read Kvpios 6 Oeh^. Tinch., Alf., Trecj. Ver. 9. Omit koI, also. Tkcli., Alf., Trerj. Omit iv r-ij before ^aaiXeia. Ttsch., Treg., read, in the tribulation and liingdom. For 'Ir^aov XpicTTov, Jesus Ctirist. read iu 'Itjo-oD, in Jesus. Tisch., Alf, Treg. Omit the second Sid, for, and the second Xpio-rov. Tisch., Alf, Treg. Ver. 10. Transpose and read ijKovaa (puvvv ottiVco fxov. Tisch., Alf., not Treg. Translate voice great as of a trumpet. Ver. 11. Omit iyui elfiL rh &\(pa hat rh ai/x^ya, 6 irpSnos Kai 6 fcrxo-Tos Hal, lam the Alpha and the Omega, the first and the last and. Tisch,, Alf, Treg. Also Ta?s iv 'Aala, those in Asia. Tisch., Alf, Treg. Ver. 13. Omit fina, seven, Tisch., Treg. Alf. brackets it. 30 REVELATION OF ST. JOHN. the Jews understood him to .mean, he made himself equal with God ; the sense therefore is, having the nature of man, or having the nature of God, that is, the Son has the same kind of nature as the Father from whom he derived it. So Dan. vii. ; Dan. iii. 25, like unto the Son of God, that is, like a God. 14. His eyes ivere as a flame of fire — Comp. Dan. x. 6, Septuagint, wo-ei Aa/ATraSes Trupos, as lamps of fire. 15. Fine brass — Comp. Ezek. i. 4, 2t!. Gr. ;i(aA/